SURAH (26) ASH-SHU'ARA (AYA 1 to 20)
Sura (26) ASH-SHU’ARA (The Poets) Aya 1 to 227 verses in 11 Sections
Revealed at Makka
SECTION
1
Qur’an
the Book Manifest
Qur’an
the Book manifest – The Apostle Muhammad’s grief for the disbelievers – Even a
signfrom Heaven will not convince the disbelievers – Every Apostle of God was
mocked at.
طسم {26:1}
[Q26:1] Taa-Seeen-Meeem.
[Q26:1] Ta Sin Mim.
[Q26:1] Ta Sin Mim.
[Q26:1] Ta Sin Mim.
For Ta, Ha, Mim (huruf muqatti-at) see commentary of al Baqarah 2:1. Various meanings are said to have been given on various occasions which
would be only to suit the individual capacity of the enquirers.
Let us be content with what ‘Qummi’
the famous commentator says that the letters stand for the ‘Isme-Aazam’, i.e., the Greatest Name of ALLAH (SWT) which has been kept a close
secret.
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(26:1) Ta Sin Mim.
تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ {26:2}
[Q26:2] Tilka
Aayaatul Kitaabil Mubeen.
[Q26:2] These are the verses of the Book that makes (things) clear.
[Q26:2] These are the verses of the Book that makes (things) clear.
See commentary of Ma-idah 5:15; Yunus
10:1; Hijr 15:1.
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(26:2) These are the verses of the lucid Book *1
*1 That is, the verses being
presented in this Surah are of that Book, which presents and explains its
subject-matter clearly and plainly so that every reader and listener may easily
understand what it invites to, what it enjoins and what it forbids, and what it
regards as true and what as false. To believe or not to believe is a different
matter; but no one can have the excuse that he could not understand the
teachings of the Book and its injunctions and prohibitions.
"Al-Kitab-ul-Mubin" also has the meaning that the Qur'an is, beyond any doubt, a Divine Book. Its language, its diction and themes, the facts presented by it and the background of its revelations, all testify to the fact that this is indeed the Book of the Master of all Creation. In this sense, its every sentence is a Sign and a miracle. As such, any person who has common sense has no need of any other Sign than the verses of this Book for believing in the Prophethood of Muhammad (upon whom be Allah's peace and blessings).
This brief introductory sentence, which covers both these meanings, has a close connection with the subject-matter of this Surah. The disbelievers of Makkah demanded a miracle from the Holy Prophet so as to be convinced that the message he gave was really from AIIah. In answer to that, it has been said that if some one really wanted a Sign for believing in the Prophet, he should study the verses of this Book. Then, the disbelievers accused the Holy Prophet of being a sorcerer. This charge has been refuted by saying that the Qur'an has nothing ambiguous or mysterious in it; butit plainly puts forward aII its teachings which cannot be the creation of a poet or a sorcerer's imagination.
"Al-Kitab-ul-Mubin" also has the meaning that the Qur'an is, beyond any doubt, a Divine Book. Its language, its diction and themes, the facts presented by it and the background of its revelations, all testify to the fact that this is indeed the Book of the Master of all Creation. In this sense, its every sentence is a Sign and a miracle. As such, any person who has common sense has no need of any other Sign than the verses of this Book for believing in the Prophethood of Muhammad (upon whom be Allah's peace and blessings).
This brief introductory sentence, which covers both these meanings, has a close connection with the subject-matter of this Surah. The disbelievers of Makkah demanded a miracle from the Holy Prophet so as to be convinced that the message he gave was really from AIIah. In answer to that, it has been said that if some one really wanted a Sign for believing in the Prophet, he should study the verses of this Book. Then, the disbelievers accused the Holy Prophet of being a sorcerer. This charge has been refuted by saying that the Qur'an has nothing ambiguous or mysterious in it; butit plainly puts forward aII its teachings which cannot be the creation of a poet or a sorcerer's imagination.
لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا
مُؤْمِنِينَ {26:3}
[Q26:3] La'allaka
baakhi'un nafsaka allaa yakoonoo mu'mineen.
[Q26:3] Perhaps you will kill yourself with grief because they do not believe.
[Q26:3] Perhaps you will kill yourself with grief because they do not believe.
[Q26:3] Jangan-jangan pula engkau
(wahai Muhammad), membinasakan dirimu dengan menanggung dukacita, kerana mereka
tidak menjadi orang-orang yang beriman.
Refer to the commentary
of al Kahf
18:1 to 6 to know about the Holy
Prophet’s (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
concern for those who could not be brought to believe in the truth.
µ
In verse 71:26 of Nuh, prophet Nuh says: "O my Lord
leave not of the disbelievers, a single one on earth."
As "mercy unto the worlds" the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) wanted to save all human beings from the sure punishment ALLAH (SWT)
will inflict upon those who have not believed and followed His religion. The Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) felt very much for the heathens to whom he preached the truth for
their not getting themselves guided aright.
UNLIKE HIS PREDECESSORS apostles the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) instead of inviting heaven’s curse upon the
rebellious generation of the disbelievers, in spite of their adamant and persistent attitude towards
their wrong belief and evil ways, and their mercilessly persecuting him and his
faithful followers the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was grieved at the lot of
the people that it is said that his merciful anxiety for the salvation of the
people and his grief for their lot was so much that was actually choking him to
the point of death. COMPARE THIS with
what Noah prayed vide verses 71:26
and 27 and what Jesus says--- John 17:9.
Man as well as other creatures has their weaknesses in accordance to
their stage in the order of their existence. However, there is no creature completely
perfect in itself. But their
weaknesses are covered by the blessing and grace of the Creator in accordance
to the stage they occupy in the order.
THE CLOSER TO THE ABSOLUTE THE
LESS THE DISPLAY OF THE WEAKNESS AND VICE VERSA.
THE PROPHETS
AND THE HOLY PERSONALITIES THOUGH AS CREATURES ARE NOT EXEMPTED FROM THE
WEAKNESSES BUT being under the direct blessing and the Grace of ALLAH (SWT) AND DUE to their total submission to Him they are
totally covered by His Grace AND THEY are
in complete state of tranquility and bliss. NOTHING OF UNDESIRABLE EVENTS
DISTURBED THEM. THOSE ATTACHED TO ALLAH (SWT) HAVE NO FEAR OR
GRIEF. BUT in
Qur’an sometimes they are addressed in view of their own aspects of their
creation. It does not mean that they
really have been disturbed. It means that
had not been ALLAH (SWT)’s blessing and grace on them the events would have
disturbed them. It is referring to this that the term ‘happly’ has been used.
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(26:3) O Muhammad, you will perhaps consume yourself
with grief because these people do not believe. *2
*2 The
words ‘bakhi'un-nafsaka’
literally mean: "You would kill yourself." The verse in fact describes
the extreme anguish, anxiety and grief of the Holy Prophet over the Makkan
disbelievers' ways of deviation, moral degradation, and obduracy and opposition
to his message of reform. Sometimes it seemed as if his grief and mental
suffering for their sake would cause his death. This state of the Holy Prophet
has been referred to at other places in the Qur'an as well, for instance in
AI-Kahf: 6, thus: "Well, O Muhammad, it may be that you will consume your
life for their sake out of sorrow if they do not believe in this message. And
in Al-Fatir: 8, thus:" ....Iet not your life be consumed in grief for
their sake."
إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّمَاءِ
آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ {26:4}
[Q26:4] In
nashaa nunazzil 'alaihim minas samaaa'i Aayatan fazallat a'naaquhum lahaa
khaadi'een.
[Q26:4] If We please, We should send down upon them a sign from the heaven so that their necks should stoop to it.
[Q26:4] If We please, We should send down upon them a sign from the heaven so that their necks should stoop to it.
[Q26:4] Kalau Kami mahu, tentulah Kami
akan turunkan kepada mereka satu mukjizat dari langit, yang menjadikan mereka
tunduk kepadanya.
Imam Ali bin Musa ar Rida said:
"When al Mahdi al
Qa-im will again be sent by ALLAH (SWT) in this world, an announcement will
be heard: 'Be it known! The last argument (sign) of ALLAH (SWT) has appeared?
All will hear this announcement."
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(26:4) If We will, We can send down from the sky a
Sign before which they will bend down their necks in submission. *3
*3 That
is, "It is not at all difficult for Allah to send down a Sign which would
make all the disbelievers yield and submit. If, however, He does not send one,
it does not mean that such a thing is beyond His powers, but the reason is that
belief under compulsion is not acceptable to Him. Allah wants that people
should use their common-sense and recognize the Truth through the verses of the
Divine Book and the Signs which are scattered all over the universe and are
found even in their ownselves. Then, when their hearts are satisfied that the
message of the Prophets contains the Truth, and the beliefs and the creeds which
are opposed to it, are false, they should willingly give up falsehood and adopt
the Truth. This voluntary belief, acceptance of the Truth and rejection of
falsehood, is what Allah demands from man. It is for this reason that Allah has
bestowd upon man choice and free will, and freedom to follow any way, right or
wrong, that he pleases. For the same reason He has placed in his nature both
the tendencies, towards good and towards evil, and opened up before him both
the ways, to piety and to sin. For the same purpose He has given Satan the
freedom and respite to mislead him and has made arrangements of Prophethood,
Revelation and invitation to goodness to guide him to the right way, and has
placed man on trial to see whether he adopts the way of belief and obedience or
of disbelief and sin. On the other hand, if Allah had adopted a method of
coercing people to believe and obey, it would have defeated the very purpose of
the trial and test. Then there was no need to send down the Signs for the
purpose, but He would have created man with a pure nature, without any
inclination for evil, disbelief and sin, and made him obedient by birth like
the angels. This has been referred at several places in the Qur'an, for
instance in Yunus: 99: ` Had your Lord willed aII the dwellers of the earth
would have believed in Him;" and in Hud: 118: '"Your Lord could have
made mankind one community had He so willed, but now they will continue to
follow different ways, but only those on whom Allah has His mercy (escape wrong
ways). It will be so because He has created them for this (very freedom of
choice and action)." For further explanation, see E.N.'s 101,102 of Yunus
and E.N. 116 of Hud.
وَمَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنَ الرَّحْمَٰنِ
مُحْدَثٍ إِلَّا كَانُوا عَنْهُ مُعْرِضِينَ {26:5}
[Q26:5] Wa
maa yaateehim min zikrim minar Rahmaani muhdasin illaa kaanoo 'anhu mu'rideen.
[Q26:5] And there does not come to them a new reminder from the Beneficent ALLAH (SWT) but they turn aside from it.
[Q26:5] And there does not come to them a new reminder from the Beneficent ALLAH (SWT) but they turn aside from it.
[Q26:5] Dan tidak datang kepada mereka
peringatan serta pengajaran yang baru dari (ALLAH (SwT)) Ar-Rahman, melainkan
mereka tetap berpaling mengingkarinya.
The
disbelievers who rejected the Quran had not been the first to
belie the message and the messenger of ALLAH (SWT); earlier
men like them had also belied the messengers of ALLAH (SWT) and the scriptures
they brought from ALLAH (SWT), but
soon the truth prevailed and the disblievers were humiliated.
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(26:5) Whatever new admonition comes to
them from the Merciful, they turn away from it.
فَقَدْ كَذَّبُوا فَسَيَأْتِيهِمْ أَنْبَاءُ مَا
كَانُوا بِهِ يَسْتَهْزِئُونَ {26:6}
[Q26:6] Faqad
kazzaboo fasa yaateehim ambaaa'u maa kaanoo bihee yastahzi'oon.
[Q26:6] So they have indeed rejected (the truth), therefore the news of that which they mock shall soon come to them.
[Q26:6] So they have indeed rejected (the truth), therefore the news of that which they mock shall soon come to them.
[Q26:6] Oleh kerana mereka telah
mendustakan Al-Quran, maka sudah tentu akan datang kepada mereka berita-berita
(azab) mengenai perkara yang mereka ejek-ejek itu.
(see
commentary for verse 5)
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(26:6) Now that they have rejected it, they will soon
come to know (in various forms) the reality of what they have been
mocking *4.
*4 That
is, the people who show lack of feeling and interest for every rational attempt
made to bring them to the right way, cannot be made to believe forcibly by
sending down Signs from heaven. They only deserve to be shown their evil end
after they have been duly warned and shown guidance, which they not Only
treated with indifference but rejected scornfully. This evil end can be shown
to them in several ways:
(1) The Truth which they have bitterly opposed and scoffed at should prevail in the world in front of their very eyes in spite of their antagonism.
(2) They should be visited by a painful torment and eliminated from the world.
(3) Alter a few years of misguided life they should meet death and see for themselves that what they had been following wholeheartedly throughout their lives was nothing but falsehood and what the Prophets had been presenting was the very Truth, which they had been scoffing at. Thus the evil end can take place differently for different people as it happened in the past.
(1) The Truth which they have bitterly opposed and scoffed at should prevail in the world in front of their very eyes in spite of their antagonism.
(2) They should be visited by a painful torment and eliminated from the world.
(3) Alter a few years of misguided life they should meet death and see for themselves that what they had been following wholeheartedly throughout their lives was nothing but falsehood and what the Prophets had been presenting was the very Truth, which they had been scoffing at. Thus the evil end can take place differently for different people as it happened in the past.
أَوَلَمْ يَرَوْا إِلَى الْأَرْضِ كَمْ أَنْبَتْنَا
فِيهَا مِنْ كُلِّ زَوْجٍ كَرِيمٍ {26:7}
[Q26:7] Awa
lam yaraw ilal ardi kam ambatnaa feehaa min kulli zawjin kareem.
[A26:7] Do they not see the earth, how many of every noble kind We have caused to grow in it?
[A26:7] Do they not see the earth, how many of every noble kind We have caused to grow in it?
[Q26:7] Masihkah mereka berdegil dan
tidak memperhatikan bumi, berapa banyak kami tumbuhkan padanya dari berbagai
jenis tanaman yang memberi banyak manfaat?
See commentary of Taha 20:53 and Hajj 22:5
IF THOSE WHO ARE NOT BLIND AND WITHOUT FAITH LOOK
ROUND AT THE PHYSICAL WORLD, they will
surely find out in the signs displayed everywhere that the exalted author of
nature is almighty and merciful.
Verse
7 points that those who are adamant to the
Divine Signs will never accept any sign. **They see the divine signs in the realm of creation
AND yet most of them believe not. **The same
would be their attitude towards the signs from the apostles.
"Those who see the signs of ALLAH (SWT) in the
world of nature and creation YET REFUSE to be convinced of the supreme wisdom
and authority of their author do not believe in any sign at all."
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(26:7) And
have they never looked at the earth (and seen) how We have created in it a
variety of fine vegetation in abundance?
إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ
أَكْثَرُهُمْ مُؤْمِنِينَ {26:8}
[Q26:8] Inn fee zaalika la Aayah; wa maa kaana aksaruhum
mu'mineen.
[Q26:8] Most surely there is a sign in that, but most of them will not believe.
[Q26:8] Most surely there is a sign in that, but most of them will not believe.
[Q26:8] Sesungguhnya pada yang demikian
itu terdapat satu tanda (yang membuktikan kekuasaan dan rahmat pengurniaan ALLAH
(SwT)) dan (dalam pada itu), kebanyakan mereka tidak juga beriman.
(see commentary for verse 7)
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(26:8) This surely has a Signs *5 but
most of them would not believe.
*5 That
is, the seeker after truth does not have to look far for a Sign. If only he
sees with open eyes the phenomena of vegetation around him, he will be able to
judge for himself whether the reality about the system of the world (i.e.,
Tauhid) which was being presented by the Prophets is true, or the speculations
of the polytheists and atheists. From the variety and abundance of creation
found on the earth, the various elements and factors supporting it, the laws of
nature causing it to grow and flourish, and the accord and harmony existing
between its characteristics and the countless needs and demands of innumerable
creatures, only a fool will conclude that all this is happening automatically
without the wisdom, knowledge, power and design of an All-Mighty, All-Powerful
Creator. Obviously, many masters and gods could not have by any device arranged
and produced the perfect harmony and accord between the soil, the sun and the
moon, and the animal and plant life produced with their help and the needs of a
great variety of creatures living on the earth. A sensible person, unless he is
prejudiced and biased, cannot help feeling convinced that these are the clear
signs and proofs of the existence of One God, and there is no further need of a
miracle to convince him of the reality of Tauhid.
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {26:9}
[Q26:9] Wa
inna Rabbaka la Huwal 'Azeezur Raheem.
[Q26:9] And most surely your Lord is the Mighty, the Merciful.
[Q26:9] And most surely your Lord is the Mighty, the Merciful.
[Q26:9] Dan sesungguhnya Tuhanmu (wahai
Muhammad) Dialah sahaja Yang Maha Kuasa, lagi Maha Mengasihani.
(see commentary for verse 7)
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(26:9) The fact is that your Lord is Mighty as well as
Merciful. *6
*6 That
is, "He has the power and ability to annihilate completely anyone whom He
wills to punish, but it is His mercy that He dces not hasten to punish the
wrung-doer, but gives him respite for years and centuries to allow him time to
think, understand and mend his ways, and is ever ready to forgive the sins of a
lifetime if the sinner offers repentance but once."
SECTION
2
Moses
and Aaron sent towards Pharaoh
Moses
commanded to proceed towards Pharaoh – Moses fears and prays for Aaron’s
assistance – Aaron commanded to assist Moses – Moses and Aarondemand Pharaoh to
deliver the Children of Israelto them and exhort him to believe in the Only
True God – Pharaoh demands signs – The miracles wrought by Moses, his Rod and
his Radiant hand .
وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰ أَنِ ائْتِ الْقَوْمَ
الظَّالِمِينَ {26:10}
[Q26:10] Wa iz
naadaa Rabbuka Moosaaa ani'-til qawmaz zaalimeen,
[Q26:10] And when your Lord called out to Musa, saying: Go to the unjust people,
[Q26:10] And when your Lord called out to Musa, saying: Go to the unjust people,
[Q26:10] Dan
(ingatkanlah peristiwa) ketika Tuhanmu menyeru Nabi Musa: Hendaklah engkau
mendatangi kaum yang zalim, -
For Musa,
Harun, the children of Israil, Firawn and his people see commentary of Araf 7:103 to
137; Yunus 10:75 to 92; Taha 20:9 to 98 and other references
mentioned therein.
v In verse 21 "you" refers to
the departure of Musa as an act to
avoid the unjust ruler, not to defy the will of ALLAH (SWT). ALLAH (SWT)
bestowed wisdom, authority and power of judgement [hakm) on Musa to save or deliver the oppressed
people from the tyranny of Firawn. All prophets acted under
divine guidance from the day they were born.
v In verse 51 "the first of the believers" refers to the sins they committed before
becoming believers. The
tradition that those who took part in the battle
of Badr were not answerable to whatever they did afterwards is certainly
spurious.
v In verse 62 the fear of the followers of Musa and the consolation given to them resemble to that which took
place in the cave when the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) was migrating to Madina (see commentary of al Baqarah 2:207
and Bara-at 9:40).
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(26:10) Relate
to them the story of the time when your Lord called Moses, *7 saying:
"Go forth to the wicked people-the people of Pharaoh *8.
*7 After
a brief introduction, historical events have been presented beginning with the
story of Prophet Moses and Pharaoh, and attention has been drawn specifically
to the following points:
(1) The conditions under which Prophet Moses had to work were much harsher and more severe than those faced by the Holy Prophet Muhammad (Allah's peace be upon him). Prophet Moses belonged to a slave community very much suppressed by Pharaoh and his people. In contrast to them, the Holy Prophet was a member of the clan of Quraish and his family enjoyed an equal status with the other clans. Then Prophet Muses had been bred and brought up in the house of Pharaoh and after remaining a fugitive for ten years due to a charge of murder, he was commanded to go before the same king from whom he had fled for life. The Holy Prophet did not have to face any such situation. Then the empire of Pharaoh was the most extensive and powerful empire of the time and the meagre power of the Quraish had no comparison with it. In spite of that Pharaoh could not do any harm to Prophet Moses and ultimately perished in the conflict. From this Allaln wanted the Quraish to learn this lesson: "None can defeat the one who has Allah to help him? When Pharaoh with all his might became helpless against Moses, how can you, O poor Quraish, succeed against Muhammad (upon whom be Allah's peace and blessings)'?
(2) There could not be clearer and more manifest Signs (miracles) than those which were shown to Pharaoh through Moses. Then in an open contest with the magicians before a gathering of hundreds of thousands of people to meet the challenge of Pharaoh himself, it had been conclusively demonstrated that what was presented by Moses, was not magic. The skilful magicians who were themselves Egyptians and had been summoned by Pharaoh himself bore witness to the fact that turning of Moses' staff into a serpent was a real change of nature, which could only happen through a Divine miracle, and not by any trick of magic. Then the magicians' believing in Moses inunediately, even at the risk of life, proved beyond any doubt that the Sign presented by Moses was a miracle and not magic. Yet the disbelievers were not inclined to believe in the Prophet. Now how can you, O Quraish, say that you will believe only when you are shown a perceptible miracle and a physical Sign '? As a matter of fact, if a person is free from prejudice, false sense of prestige and vested interest, and has an open mind to appreciate the distinction between truth and falsehood, and is prepared to give up falsehood for the truth, he does not stand in need of any other signs than those found in this Book, in the life of the one presenting it and in the vast universe around him. On the contrary, an obstinate person, who is not interested in the truth, and who hecause of selfish motives is determined not to recognize and accept any such truth as may clash with his interests, will not be prepared to believe after seeing any sign whatever, even if the earth and the heaven are turned upside down in front of Iris eyes.
(3) 'the tragic end of such obstinacy as met by Pharaoh is not something for which other people should become so impatient. Those who do not believe even after seeing with their own eyes the Signs of Divine power have inevitably to meet a similar fate. Therefore, instead of learning a lesson why do you insist nn seeing such a dreadful sign? For comparison, see AIA'raf: 103-137, Y'unus: 75-92, Bani Isra'il: 101-104, and Ta Ha: 9-79.
*8 The epithet of "the wicked people" describes the extremely wicked character of the people of Pharaoh.
(1) The conditions under which Prophet Moses had to work were much harsher and more severe than those faced by the Holy Prophet Muhammad (Allah's peace be upon him). Prophet Moses belonged to a slave community very much suppressed by Pharaoh and his people. In contrast to them, the Holy Prophet was a member of the clan of Quraish and his family enjoyed an equal status with the other clans. Then Prophet Muses had been bred and brought up in the house of Pharaoh and after remaining a fugitive for ten years due to a charge of murder, he was commanded to go before the same king from whom he had fled for life. The Holy Prophet did not have to face any such situation. Then the empire of Pharaoh was the most extensive and powerful empire of the time and the meagre power of the Quraish had no comparison with it. In spite of that Pharaoh could not do any harm to Prophet Moses and ultimately perished in the conflict. From this Allaln wanted the Quraish to learn this lesson: "None can defeat the one who has Allah to help him? When Pharaoh with all his might became helpless against Moses, how can you, O poor Quraish, succeed against Muhammad (upon whom be Allah's peace and blessings)'?
(2) There could not be clearer and more manifest Signs (miracles) than those which were shown to Pharaoh through Moses. Then in an open contest with the magicians before a gathering of hundreds of thousands of people to meet the challenge of Pharaoh himself, it had been conclusively demonstrated that what was presented by Moses, was not magic. The skilful magicians who were themselves Egyptians and had been summoned by Pharaoh himself bore witness to the fact that turning of Moses' staff into a serpent was a real change of nature, which could only happen through a Divine miracle, and not by any trick of magic. Then the magicians' believing in Moses inunediately, even at the risk of life, proved beyond any doubt that the Sign presented by Moses was a miracle and not magic. Yet the disbelievers were not inclined to believe in the Prophet. Now how can you, O Quraish, say that you will believe only when you are shown a perceptible miracle and a physical Sign '? As a matter of fact, if a person is free from prejudice, false sense of prestige and vested interest, and has an open mind to appreciate the distinction between truth and falsehood, and is prepared to give up falsehood for the truth, he does not stand in need of any other signs than those found in this Book, in the life of the one presenting it and in the vast universe around him. On the contrary, an obstinate person, who is not interested in the truth, and who hecause of selfish motives is determined not to recognize and accept any such truth as may clash with his interests, will not be prepared to believe after seeing any sign whatever, even if the earth and the heaven are turned upside down in front of Iris eyes.
(3) 'the tragic end of such obstinacy as met by Pharaoh is not something for which other people should become so impatient. Those who do not believe even after seeing with their own eyes the Signs of Divine power have inevitably to meet a similar fate. Therefore, instead of learning a lesson why do you insist nn seeing such a dreadful sign? For comparison, see AIA'raf: 103-137, Y'unus: 75-92, Bani Isra'il: 101-104, and Ta Ha: 9-79.
*8 The epithet of "the wicked people" describes the extremely wicked character of the people of Pharaoh.
قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ {26:11}
[Q26:11] Qawma Fir'awn; alaa yattaqoon
[Q26:11] The people of Firon: Will they not guard (against evil)?
[Q26:11] The people of Firon: Will they not guard (against evil)?
(see commentary for verse 10)
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(26:11) Do they not fear?" *9
*9 That
is, "O Moses! Just see how these people are perpetrating crime and
injustice presuming that they are all-powerful in the land having no fear of
God, Who will call them to account in the Hereafter".
قَالَ رَبِّ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ {26:12}
[Q26:12] Qaala
Rabbi inneee akhaafu ai yukazziboon;
[Q26:12] He said: O my Lord! Surely I fear that they will reject me;
[Q26:12] He said: O my Lord! Surely I fear that they will reject me;
[Q26:12] Nabi Musa merayu dengan
berkata: Wahai Tuhanku, sesungguhnya aku takut bahawa mereka akan mendustakan
daku.
(see commentary for verse 10)
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(26:12) Moses answered, "My Lord, I am afraid that
they will treat me as a liar.
وَيَضِيقُ صَدْرِي وَلَا يَنْطَلِقُ لِسَانِي
فَأَرْسِلْ إِلَىٰ هَارُونَ {26:13}
[Q26:13] Wa
yadeequ sadree wa laa yantaliqu lisaanee fa arsil ilaa Haaroon.
[Q26:13] And by breast straitens, and my tongue is not eloquent, therefore send Thou to Haroun (to help me);
[Q26:13] And by breast straitens, and my tongue is not eloquent, therefore send Thou to Haroun (to help me);
[Q26:13] Dan akan sempit pula dadaku
serta tidak lancar lidahku; oleh itu utuskanlah perintahMu kepada Harun (supaya
dia membantuku).
Moses had not the fluency of
tongue which he apprehended to fail him in his mission of preaching the
truth to Pharaoh.
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(26:13) My breast straitens and I am not eloquent of
tongue: so appoint Aaron to Prophethood. *10
*10 The
sentence, "My breast straitens", shows that Prophet Moses was
somewhat hesitant of going alone on such a difficult mission, and also had the
feeling that he was not eloquent in speech. That is why he begged Allah to
appoint Aaron too, as messenger to assist him who, being more vigorous in
speech, could support and strengthen him as and when the need arose. It is just
possible :hat in the beginning, the Prophet Moses might have begged that Aaron
be appointed to Prophet hood instead of him, but later when he felt that Allah
willed him to be appointed to that position, he might have appealed that Aaron
should at least be made his counselor and assistant. We say this because here
Prophet Moses is not praying for Aaron to be made his counselor, but says,
"Appoint Aaron to Prophethood." On the other hand, in Surah Ta Ha, he
says, "Appoint for me a counselor from my family-(Iet it be) my brother
Aaron." Then in Surah AlQasas, he says, "My brother Aaron is more
vigorous in speech than myself, so send him as an assistant with me to confirm
(and support) me." From this it appears that these two requests were made
later, but originally Prophet Moses had begged Allah to appoint Aaron to Prophethood
instead of himself.
The Bible has a different story to tell. According to it, Prophet Moses, fearing that he would be rejected by the people of Pharaoh, and putting forward the excuse of his faltering speech, had declined to accept his appointment to prophet hood on the pretext that he lacked vigour and eloquence in speech: "O my, Lord, send, I pray Thee, by the hand of him whom thou wilt send." (Exodus, 4: 13), Then Allah, of His own will, appointed Aaron to be his assistant and persuaded them: to go together before Pharaoh. (Exodus, 4: 1-13). For further details, see E.N. 19 of Ta Ha.
The Bible has a different story to tell. According to it, Prophet Moses, fearing that he would be rejected by the people of Pharaoh, and putting forward the excuse of his faltering speech, had declined to accept his appointment to prophet hood on the pretext that he lacked vigour and eloquence in speech: "O my, Lord, send, I pray Thee, by the hand of him whom thou wilt send." (Exodus, 4: 13), Then Allah, of His own will, appointed Aaron to be his assistant and persuaded them: to go together before Pharaoh. (Exodus, 4: 1-13). For further details, see E.N. 19 of Ta Ha.
وَلَهُمْ عَلَيَّ ذَنْبٌ فَأَخَافُ أَنْ
يَقْتُلُونِ {26:14}
[Q26:14] Wa
lahum 'alaiya zambun fa akhaafu ai yaqtuloon.
[Q26:14] And they have a crime against me, therefore I fear that they may slay me.
[Q26:14] And they have a crime against me, therefore I fear that they may slay me.
[Q26:14] Dan lagi mereka ada
mengemukakan satu tuduhan jenayah terhadapku; oleh itu aku takut mereka akan
membunuhku.
Moses was brought up in the very
palace of Pharaoh--- see verses Taa Haa 20:30-40. ONCE when Moses saw an Egyptian beating an Israelite, he
rendered a blow by his fist to the Egyptian who succumbed to it. Moses escaped into the Midianite country BUT
the charge of slaying the Egyptian was there against him. Moses remembered the
charge and fears the vengeance against him.
The
statement of Moses about the difficulties in his way to proceed against Pharaoh
was not to avoid the commission BUT only a prayer seeking the aid by Aaron.
NOTE that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) had also to wait for forty years until (an Aaron to him) was given in Ali ibne Abi Talib. COMPARE THIS TO THE INCIDENT how
Ali stood and supported the
announcement of the apostleship of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at the ‘Dawate-Asheera’(verse 214 of this Surah) – the feast of the relatives and how,
though still young threatened the veterans of the heathens defending the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
____________________________________________________________________________________________________________________________________________________
(26:14) And
they have the charge of a crime against me, too; therefore, I fear that they
will put me to death." *11
*11 The allusion
is to the incident of Prophet Moses' giving a blow to an Egyptian, who was
fighting with an Israelite, and thus causing his death. Then as soon as Moses
came to know that the report had reached Pharaoh and his people and they were
planning to take revenge, he fled the country and took refuge in Midian. (See
Al-Qasas: 15-21) Now when after a period of almost ten years of hiding he was
suddenly called upon and commanded to go before Pharaoh, who had already a
charge of murder against him, with the message, Prophet Moses rightly felt
apprehensive that he would immediately be involved in the murder case even
before he was able to convey the message as commanded by Allah.
قَالَ كَلَّا ۖ فَاذْهَبَا بِآيَاتِنَا ۖ إِنَّا
مَعَكُمْ مُسْتَمِعُونَ {26:15}
[Q26:15] Qaala
kallaa fazhabaa bi Aayaatinaaa innaa ma'akum mustami'oon.
[Q26:15] He said: By no means, so go you both with Our signs; surely We are with you, hearing;
[Q26:15] He said: By no means, so go you both with Our signs; surely We are with you, hearing;
[Q26:15] ALLAH (SwT) berfirman: Jangan!
Jangan fikir (akan berlaku apa yang engkau bimbangkan itu)! Oleh itu pergilah
kamu berdua membawa mukjizat-mukjizat Kami (yang membuktikan kebenaran kamu);
sesungguhnya Kami ada bersama-sama kamu mendengar.
(see commentary for verse 10)
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(26:15) Allah said: "No, never! Go, both of you,
with Our Signs: *12 We shall be with you, hearing everything.
*12. Here by
"Signs" are meant the miracles of the staff and the shining hand,
which were liven to Moses. For details see Al-A`raf: 106-117, Ta Ha: .1723,
An-Naml: 7-14, and Al-Qasas: 31-32).
فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ
الْعَالَمِينَ {26:16}
[Q26:16] Faatiyaa Fir'awna faqoolaaa innaa Rasoolu Rabbil
'aalameen,
[Q26:16] Then come to Firon and say: Surely we are the messengers of the Lord of the worlds:
[Q26:16] Then come to Firon and say: Surely we are the messengers of the Lord of the worlds:
[Q26:16] Maka pergilah kamu kepada
Firaun, kemudian katakanlah kepadanya: Sesungguhnya kami adalah utusan Tuhan
sekalian alam.
It
is said that for about 400 years the Israelites were subjected to the
tyrannies of the Egyptians--- Moses
and
Aaron came to Egypt and stayed there for a year. People taking them to be mad men did not
make any mention of them to Pharaoh.
ONCE a jester told Pharaoh that
there were two men more foolish than Him for they claimed to be the apostles of
ALLAH (SWT). Pharaoh ordered the two men (Moses
and Aaron) to be presented to him to
ridicule them. Pharaoh recognised Moses.
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(26:16) Go
to Pharaoh and tell him, `We have been sent by the Lord of all Creation (with
the message)
أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ {26:17}
[Q26:17] An
arsil ma'anaa Baneee Israaa'eel.
[Q26:17] Then send with us the children of Israel.
[Q26:17] Then send with us the children of Israel.
(see commentary for verse 10)
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(26:17) that you should let the Israelites go with
us'." *13
*13 The Mission
of the Prophets Moses and Aaron was twofold: First,
to invite Pharaoh to the worship and obedience of Allah which has been the
foremost aim of the Mission of every Prophet, and secondly,
to liberate the Israelites from the bondage of Pharaoh, which was specifically
assigned to them. The Qur`an has mentioned sometimes only the first part of
their Mission (as in Surah An-Nazi`at) and sometimes only the second.
قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ
فِينَا مِنْ عُمُرِكَ سِنِينَ {26:18}
[Q26:18] Qaala alam nurabbika feenaa waleedanw wa labista
feenaa min 'umurika sineen
[Q26:18] (Firon) said: Did we not bring you up as a child among us, and you tarried among us for (many) years of your life?
[Q26:18] (Firon) said: Did we not bring you up as a child among us, and you tarried among us for (many) years of your life?
[Q26:18] Firaun menjawab: Bukankah kami
telah memeliharamu dalam kalangan kami semasa engkau kanak-kanak yang baru
lahir, serta engkau telah tinggal dalam kalangan kami beberapa tahun dari
umurmu?
When Moses mentioned the name of ALLAH (SwT), Pharaoh
by way of claiming godhead for himself asked Moses whether he himself (Pharaoh) was not the Cherisher
Lord of Moses as it was he who had brought him up.
____________________________________________________________________________________________________________________________________________________
(26:18) Pharaoh said."Did we not bring you up as a
child in our house? *14 You lived quite a few years of your life among
us,
*14 This remark
of Pharaoh shows that he was not the same Pharaoh who had brought up Moses in
his house, but his son. Had he been the same Pharaoh, he would have said,
"I brought you up." But, on the contrary he says, "You were
brought up among ourselves." For a detailed discussion, see E.N.'s 85-93
of AlA'raf.
وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ
مِنَ الْكَافِرِينَ {26:19}
[Q26:19] Wa
fa'alta fa'latakal latee fa'alta wa anta minal kaafireen.
[Q26:19] And you did (that) deed of yours which you did, and you are one of the ungrateful.
[Q26:19] And you did (that) deed of yours which you did, and you are one of the ungrateful.
[Q26:19] Dan (bukankah) engkau telah
melakukan satu perbuatan (jenayah) yang telah engkau lakukan dan (dengan itu) engkau
dari orang-orang yang tidak mengenang budi?
The reference is to Moses’ slaying
the Egyptian who happened to be the cook of Pharaoh.
____________________________________________________________________________________________________________________________________________________
(26:19) and then you did what you did, *15 you
are indeed an ungrateful man."
*15 The allusion
is to the incident of murder committed by Moses accidentally.
قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ
الضَّالِّينَ {26:20}
[Q26:20] Qaala
fa'altuhaaa izanw wa ana minad daaaleen.
[Q26:20] He said: I did it then while I was of those unable to see the right course;
[Q26:20] He said: I did it then while I was of those unable to see the right course;
[Q26:20] Nabi Musa berkata: Aku
melakukan perbuatan yang demikian sedang aku ketika itu dari orang-orang yang
belum mendapat petunjuk.
The word ‘Dalleen’
means here, the one lost in the grip of Pharaoh, i.e., Moses was helpless.
It does not mean that Moses
was in any way ignorant of the truth FOR AN APOSTLE IS BORN WITH
THE WISDOM, DULY
ENLIGHTENED WITH THE KNOWLEDGE OF THE TRUTH.
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(26:20) Moses answered, "I did it
inadvertently; *16
*16 The word
dalalat does not always mean "straying away", but it is also used in
the sense of ignorance, folly, error, forgetfulness, inadvertence, etc. As
mentioned in Surah Al-Qasas, Prophet Moses had only given a blow to the
Egyptian (Copt) when he saw him treating an Israelite cruelly. A blow dces not
cause death, nor is it given with the intention of causing death. It was only
an accident that the Egyptian died. As such, it was not a case of deliberate
murder but of accidental murder. A murder was committed but not intentionally,
nor was any weapon used, which is usually employed for murder, or which can
cause murder.
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