SURAH (28) QASAS (AYA 1 to 20)

Sura (28) QASAS (The Narratives) Aya 1 to 88 verses in 9 Sections              Revealed at Makka

SECTION 1

The Narrative of Moses

The Qur’an contains verses of the Book Manifest – What Pharaoh had done with the Children of Israel – God’s Will to raise Imams (i.e., Guides in faith) from among those weakened in the earth by the disbelievers – How Moses as a baby was taken special care of, by God’s plan.

طسم {28:1}

[Q28:1] Taa-Seeen-Meeem
[Q28:1] Ta sin Mim.

[Q28:1] Taa, Siin, Miim. 

See commentary of al Baqarah: 1 for Ta, Sin, Mim (huruf muqatta-at).

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(28:1) Ta. Sin. Mim.

تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ {28:2}

[Q28:2] Tilka Aayaatul Kitaabil mubeen. 
[Q28:2] These are the verses of the Book that makes (things) clear.

[Q28:2] Inilah ayat-ayat Kitab Al-Quran yang memberi penjelasan.

See commentary of Ma-idah 5:15; Yunus 10:1; Hijr 15:1.

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(28:2) These are the verses of the lucid Book.

نَتْلُو عَلَيْكَ مِنْ نَبَإِ مُوسَىٰ وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ {28:3}

[Q28:3] Natloo 'alaika min naba-i Moosaa wa Fi'awna bilhaqqi liqawminy yu'miinoon. 
[Q28:3] We recite to you from the account of Musa and Firon with truth for people who believe.

[Q28:3] Kami bacakan kepadamu (wahai Muhammad) sebahagian dari kisah Nabi Musa dan Firaun dengan keterangan yang benar bagi orang-orang yang beriman.

The history of Musa and Firawn has been narrated in the commentary of several verses of the surahs so far covered.

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(28:3) We narrate to you accurately some of the history of Moses and Pharaoh *1 for the benefit of those who believe *2

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

إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ ۚ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ {28:4}

[Q28:4] Inna Fir'awna 'alaa fil ardi wa ja'ala ahlahaa shiya'ai yastad'ifu taaa'ifatam minhum yuzabbihu abnaaa'ahum wa yastahyee nisaaa'ahum; innahoo kaana minal mufsideen. 
[Q28:4] Surely Firon exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live; surely he was one of the mischiefmakers.

[Q28:4] Sesungguhnya Firaun telah berlaku zalim di bumi (Mesir) dengan melampaui batas, serta dia menjadikan penduduknya berpuak-puak. Dia menindas sepuak di antaranya dengan membunuh anak-anak lelaki mereka dan membiarkan hidup anak-anak perempuan mereka. Sesungguhnya adalah dia dari golongan yang membuat kerosakan.

Refer to the commentary of al Baqarah2:49; Araf 7:127 and 141 and Ibrahim 14:6 for slaying the new born male children of Bani Israil.

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(28:4) The fact is that Pharaoh adopted an attitude of rebellion in the land *3 and divided its dwellers into groups *4, one of which he debased, putting their sons to death, and letting their daughters live: *5 indeed he was one of the mischief-makers.

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

وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ {28:5}

[Q28:5] Wa nureedu an namunna 'alal lazeenas tud'ifoo fil ardi wa naj'alahum a'immatanw wa naj'alahumul waariseen, 
[Q28:5] And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,

[Q28:5] Dan Kami hendak berihsan dengan memberikan pertolongan kepada kaum yang tertindas di negeri itu dan hendak menjadikan mereka pemimpin-pemimpin, serta hendak menjadikan mereka orang-orang yang mewarisi (apa yang dimiliki oleh Firaun dan kaumnya). 

µ  Imam Ali ibne Abi Talib says in the Nahj al Balagha that "those who were deemed weak" refers to the Ahlul Bayt.

When Imam Muhammad bin Hasan al-Mahdi would appear and Islam would be established in the whole world with his coming, the entire earth would be ruled by him AND all disbelievers will vanish from the face of the earth (see commentary of Araf7:137).

THIS IS A POSITIVE PROOF THAT IMAMS APPOINTED BY ALLAH (SWT) COME FROM THOSE WHOM THE WORLD CONSIDERED WEAK AND POOR. THEY DO NOT BELONG TO THE ARROGANT AND IGNORANT RULING CLASS (see commentary of al Baqarah 2:247).

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(28:5) And it was Our will to show favour to those who had been oppressed in the land to make them leaders and to make them the heirs *6;

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

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ {28:6}

[Q28:6] Wa numakkina lahum fil ardi wa nuriya Fir'awna wa Haamaana wa junoodahumaa minhum maa kaanoo yahzaroon. 
[Q28:6] And to grant them power in the land, and to make Firon and Haman and their hosts see from them what they feared.

[Q28:6] Dan Kami hendak memberi mereka kedudukan yang kukuh di negeri itu, serta hendak memperlihatkan kepada Firaun dan Haman bersama-sama tentera mereka apa yang mereka bimbangkan dari golongan yang bertindas itu.

FIRAWN was warned by scholars of ancient scriptures that a son born among bani israil would bring destruction to his kingdom. HE PASSED ORDERS THAT ALL MALE CHILDREN BORN TO THEM BE KILLED.

§  WHEN MUSA WAS BORN, the midwife was determined either to kill him OR inform Firawn, BUT the wonderful beauty of the baby so enchanted her that she changed her mind. INSTEAD, she advised Musa's mother to take care of the boy and hide him from people. She went out to report that a dead girl was born and has been buried.

§  SPIES OF FIRAWN CAME TO SEARCH. Musa's sister put him in the oven, BUT the aunt of Musa, not knowing that he was hidden there. Lit the oven and flames started shooting out. The informers searched the house and finding flames coming out of the oven did not go near it and went away. When Musa's mother heard of the oven being lit, she came full of grief to see what had happened to her baby. She found Musa sitting in the flames and playing with them.

§  THE MOTHER OF MUSA APPROACHED HAZKIL, a carpenter, to make a small box for her. He asked the purpose and was told the plan by Musa's mother who was unable to tell a lie. Hazkil made the box, BUT he also went to Firawn's informers to tell them what he had heard from Musa's mother. However, when he came to them, he turned dumb and on his attempt to talk by making signs, the informers considered him mad and drove him away. When he returned to his shop he was not dumb any more. Again he went to the informers but this time he not only became dumb but also lost sight. This time, again, he was driven away, but when he returned home he was fit and sound again.

§  NOW, being convinced that the child must be the promised messenger of ALLAH (SWT) Hazkil came to Musa's mother and declared his belief in ALLAH (SWT). Since Musa was the prophet of ALLAH (SWT) Hazkil is called the believer among Firawn's people mumin min ali Firawn.

Haman is here coupled with Firawn, as the former, next to the king, was the highest authority of the state.

Refer to the commentary of Ta Ha 20:38 to 40 and Nur 24:55.

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(28:6) to give them power in the land *7 and to show Pharaoh and Haman *8 and their hosts, at their hands, the same which they feared.

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

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ {28:7}

[Q28:7] Wa awhainaaa ilaaa ummi Moosaaa an ardi'eehi faizaa khifti 'alaihi fa alqeehi filyammi wa laa takhaafee wa laa tahzaneee innaa raaaddoohu ilaiki wa jaa'iloohu minal mursaleen. 
[Q28:7] And We revealed to Musa's mothers, saying: Give him suck, then when you fear for him, cast him into the river and do not fear nor grieve; surely We will bring him back to you and make him one of the messengers. 

[Q28:7] Dan Kami ilhamkan kepada ibu Musa: Susukanlah dia; dalam pada itu, jika engkau takutkan sesuatu bahaya mengenainya (dari angkara Firaun), maka (letakkanlah dia di dalam peti dan) lepaskanlah dia ke laut dan janganlah engkau merasa bimbang dan jangan pula berdukacita; sesungguhnya Kami akan mengembalikannya kepadamu, dan Kami akan melantiknya menjadi salah seorang dari Rasul-rasul Kami. 

(see commentary for verse 6)

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(28:7) We *9 inspired the mother of Moses, saying, "Suckle him, and when you see any danger for him, cast him into the river, and fear not nor grieve, for We shall restore him to you and shall include him among the Messengers." *10

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

فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا ۗ إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ {28:8}

[Q28:8] Faltaqatahooo Aalu Fir'awna li yakoona lahum 'aduwwanw wa hazanaa; inna Fir'awna wa Haamaana wa junooda humaa kaanoo khaati'een. 
[Q28:8] And Firon's family took him up that he might be an enemy and a grief for them; surely Firon and Haman and their hosts were wrongdoers.

[Q28:8] Setelah itu dia dipungut oleh orang-orang Firaun; kesudahannya dia akan menjadi musuh dan menyebabkan dukacita bagi mereka; sesungguhnya Firaun dan Haman serta orang-orangnya adalah golongan yang bersalah.

Lam in liyakuna does not refer to the motive of "picking up Musa" BUT TO the consequences that Musa would be their destroyer.

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(28:8) Consequently, Pharaoh's household picked him up (from the river) so that he may become their enema and cause of grief for them. *11 Really, Pharaoh and Haman and their hosts were misguided (in their scheming).

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

وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِي وَلَكَ ۖ لَا تَقْتُلُوهُ عَسَىٰ أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ {9}

[Q28:9] Wa qaalatim ra atu Fir'awna qurratu 'aynil lee wa lak; laa taqtuloohu 'asaaa aiyanfa'anaa aw nattakhizahoo waladanw wa hum laa yash'uroun. 
[Q28:9] And Firon's wife said: A refreshment of the eye to me and to you; do not slay him; maybe he will be useful to us, or we may take him for a son; and they did not perceive.

[Q28:9] Dan (ketika melihat kanak-kanak itu) berkatalah isteri Firaun: (Semoga ia menjadi) cahaya mata bagiku dan bagimu; janganlah kamu membunuhnya; mudah-mudahan dia berguna kepada kita atau kita jadikan dia anak. Padahal mereka tidak menyedari (kesudahannya).

One of Firawn's daughters had patches on her body. Scholars of ancient scriptures had predicted that a creature like a human child would come floating in the river, if the saliva of that child is applied on the patches, they will be gone.

When Musa came floating in the box, it was picked up and the astronomers were consulted to know if the baby is the promised deliverer of Bani Israil. They said: "No"

ASI-YA, THE WIFE OF FIRAWN, said that they might be benefited by the child. The child's saliva was tried and the white patches on the body of Firawn's daughter disappeared.

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(28:9) Pharaoh's wife said (to him), "He is a comfort of the eyes for me and for you! Do not kill him: maybe that he proves useful to us, or we may adopt him as a son." *12 And they were unaware (of the ultimate result).

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

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ {28:10}

[Q28:10] Wa asbaha fu'aadu ummi Moosaa faarighan in kaadat latubdee bihee law laaa arrabatnaa 'alaa qalbihaa litakoona minal mu'mineen. 
[Q28:10] And the heart of Musa's mother was free (from anxiety) she would have almost disclosed it had We not strengthened her heart so that she might be of the believers.

[Q28:10] Dan (sepeninggalannya) menjadilah hati ibu Musa kosong; sesungguhnya dia nyaris-nyaris menyatakan perihal anaknya itu dengan berterus-terang jika tidaklah Kami kuatkan hatinya (dengan perasaan sabar dan tenang tenteram), supaya tetaplah dia dari orang-orang yang percaya (akan janji ALLAH (SwT)).  

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(28:10) On the other hand, the heart of Moses' mother was sorely distressed. She would have disclosed his secret, had We not strengthened her heart so that she might have faith (in Our promise).

وَقَالَتْ لِأُخْتِهِ قُصِّيهِ ۖ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لَا يَشْعُرُونَ {11}

[Q28:11] Wa qaalat li ukhtihee qusseehi fabasurat bihee 'an junubinw wahum laa yash'uroon. 
[Q28:11] And she said to his sister: Follow him up. So she watched him from a distance while they did not perceive,

[Q28:11] Dan berkatalah dia kepada kakak Musa: Pergilah cari khabar beritanya. (Maka pergilah ia) lalu dilihatnya dari jauh sedang orang ramai tidak menyedarinya. 

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(28:11) She said to his sister, "Follow him up." So, she watched him from a distance in a manner that (the enemies) did not notice it." *13

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

وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ {28:12}

[Q28:12] Wa harramnaa 'alaihil maraadi'a min qablu faqaalat hal adullukum 'alaaa ahli baitiny yakfuloonahoo lakum wa hum lahoo naasihoon. 
[Q28:12] And We ordained that he refused to suck any foster mother before, so she said: Shall I point out to you the people of a house who will take care of him for you, and they will be benevolent to him?

[Q28:12] Dan Kami jadikan dia dari mulanya enggan menyusu kepada perempuan-perempuan yang hendak menyusukannya; (melihatkan halnya itu), kakaknya berkata: Mahukah, aku tunjukkan kamu kepada penduduk sebuah rumah yang dapat memeliharanya untuk kamu, serta mereka tulus ikhlas kepadanya?

MUSA WAS FORBIDDEN MILK EXCEPT THAT OF HIS MOTHER. THIS WAS ALLAH (SWT)'S PLAN to bring back Musa to his restless mother AND AT THE SAME TIME give Musa all the care and protection to grow up containing the excellence of character and conduct of the spiritual heritage of his ancestry. Refer to the commentary of Ta Ha 20:38 to 40.

v  When Ali ibne Abi Talib was born in Ka-bah, he neither opened his eyes nor sucked his mother's milk, UNLESS the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) took him in his arms, then he opened his eyes and sucked his tongue.

THE MOTHER OF MUSA IS REFERRED TO AS AHLI BAYT, NOT AS THE WIFE OF IMRAN BUT AS THE MOTHER OF MUSA. LIKEWISE SARA IS REFERRED TO AS AHLI BAYT IN VERSE 11:73 OF HUD AS THE MOTHER OF ISHAQ.

**AS THE WIVES, even of prophet's can be divorced, and ALLAH (SWT) would give him better wives in return (Tahrim 66:5), **they cannot be included in the Ahlul Bayt. **The wives of Nuh and Lut were wicked. Nevertheless, so far as any woman remains the wife of a prophet she should be respected.

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(28:12) And We had already forbidden the breasts of the nurses for the child. *14 (On seeing this) the girl said to them, "Shall I tell you of a house whose people will bring him up for you and look after him well?" *15

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

فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ {28:13}

[Q28:13] Faradadnaahu ilaa ummihee kai taqarra 'ainuhaa wa laa tahzana wa lita'lama anna wa'dal laahi haqqunw wa laakinna aksarahum laa ya'lamoon. 
[Q28:13] So We gave him back to his mother that her eye might be refreshed, and that she might no grieve, and that she might know that the promise of ALLAH (SWT) is true, but most of them do not know.

[Q28:13] Maka (dengan jalan itu) Kami kembalikan dia kepada ibunya supaya tenang tenteram hatinya dan tidak berdukacita (disebabkan bercerai dengannya) dan supaya ia mengetahui bahawa janji ALLAH (SwT) (untuk menyelamatkannya) adalah benar; akan tetapi kebanyakan mereka tidak mengetahui (yang demikian itu). 

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(28:13) Thus We restored Moses *16 to his mother so that her eyes might be cooled and she might not grieve and she might know that Allah's promise was true. *17 But most people do not know this.

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

SECTION 2

Moses saved by God from being murdered

Moses killed an Egyptian – People plan to kill Moses in return – God saved Moses.

وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {28:14}

[Q28:14] Wa lammaa balagha ashuddahoo wastawaaa aatai naahu hukmanw wa 'ilmaa; wa kazaalika najzil Muhsineen. 
[Q28:14] And when he attained his maturity and became full grown, We granted him wisdom and knowledge; and thus do We reward those who do good (to others).

[Q28:14] Dan ketika Musa sampai ke peringkat umurnya yang cukup kekuatannya dan sempurna, Kami beri kepadanya kebijaksanaan serta ilmu pengetahuan dan demikian Kami membalas orang-orang yang berusaha memperbaiki amalannya.

Hukm means authority and prophethood.

Istawa refers to the state of perfect equity which is an essential quality or attribute for being appointed as the prophet of ALLAH (SWT). **It is a state of perfect balance for viewing both the aspects of creation-manifest and hidden.

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(28:14) When Moses had reached his full maturity and become full- grown, *18 We gave him judgement and knowledge; *19 thus do We reward the righteous.

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

وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِنْ شِيعَتِهِ وَهَٰذَا مِنْ عَدُوِّهِ ۖ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَٰذَا مِنْ عَمَلِ الشَّيْطَانِ ۖ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ {28:15}

[Q28:15] Wa dakhalal madeenata 'alaa heene ghaflatim min ahlihaa fawajada feeha raju laini yaqtatilaani haazaa min shee'atihee wa haaza min 'aduwwihee fastaghaasahul lazee min shee'atihee 'alal lazee min 'aduwwihee fawakazahoo Moosaa faqadaa 'alaihi qaala haaza min 'amalish Shaitaani innahoo 'aduwwum mmudillum mubeen.
[Q28:15] And he went into the city at a time of unvigilance on the part of its people, so he found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of his enemies, so Musa struck him with his fist and killed him. He said: This is on account of the Shaitan's doing; surely he is an enemy, openly leading astray.

[Q28:15] Dan masuklah dia ke bandar (Mesir) dalam masa penduduknya tidak menyedarinya, lalu didapatinya di situ dua orang lelaki sedang berkelahi, seorang dari golongannya sendiri dan yang seorang lagi dari pihak musuhnya. Maka orang yang dari golongannya meminta tolong kepadanya melawan orang yang dari pihak musuhnya; Musa pun menumbuknya lalu menyebabkan orang itu mati. (pada saat itu) Musa berkata: Ini adalah dari kerja Syaitan, sesungguhnya Syaitan itu musuh yang menyesatkan, yang nyata (angkaranya).

One day, Musa found an Egyptian cook of Firawn beating a poor helpless Jew who sought Musa's help. Musa asked the Egyptian to spare the poor Jew but he did not cease beating him whereupon Musa gave a blow to make him stay away from the Jew but the Egyptian fell dead.

Musa had killed the offender in an effort to help the oppressed Jew, BUT fearing that Egyptians would retaliate for the death of a fellow Egyptian, Musa prayed to ALLAH (SWT) to keep his deed hidden from the men of Firawn.

Ë  Faghfir-li here means "protect me".

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(28:15) (One day) he entered the city at a time when the people were heedless. *20 There he saw two men fighting, the one of his own people, the other of his enemies. The one belonging to his own people asked his help against the one belonging to the enemy. Moses gave him a blow *21 and killed him. (On seeing what had happened) Moses said, "This is the work of Satan: he is a deadly enemy (of man) and an open misleader." *22

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

قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ {28:16}

[Q28:16] Qaala Rabbi innee zalamtu nafsee faghfir lee faghafaralah; innahoo Huwal Ghafoorur Raheem. 
[Q28:16] He said: My Lord! Surely I have done harm to myself, so do Thou protect me. So He protected him; surely He is the Forgiving, the Merciful.

[Q28:16] Dia merayu (dengan sesalnya): Wahai Tuhanku, sesungguhnya aku telah menganiaya diri sendiri; oleh itu lindungilah aku (apalah jua kiranya) akan dosaku. (Maka ALLAH (SwT) Taala menerima taubatnya) lalu mengampunkan dosanya; sesungguhnya ALLAH (SwT) jualah Yang Maha Pengampun, lagi Maha Mengasihani.  

(see commentary for verse 15)

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(28:16) Then he said, *23 "O my Lord, I have sinned against myself, so forgive me." So, Allah forgave him: He is the All-Forgiving, the All-Merciful. *24

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

قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِلْمُجْرِمِينَ {28:17}

[Q28:17] Qaala Rabbi bimaaa an'amta 'alaiya falan akoona zaheeral lilmujrimeen. 
[Q28:17] He said: My Lord! Because Thou hast bestowed a favor on me, I shall never be a backer of the guilty.

[Q28:17] Dia merayu lagi: Wahai Tuhanku, demi nikmat-nikmat yang Engkau kurniakan kepadaku, (peliharalah daku) supaya aku tidak akan menjadi penyokong kepada golongan yang bersalah. 

(see commentary for verse 15)

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(28:17) Moses promised, "O my Lord, after this favour that You have shown me, *25 I shall never again be a helper of the criminals." *26

*25 That is, "The favour of concealing my `act' from my enemies and enabling me to escape unharmed from Egypt." 
*26 THIS PLEDGE OF THE PROPHET MOSES IS IN VERY COMPREHENSIVE WORDS. WHAT HE MEANT BY THIS WAS THAT HE WOULD NEITHER BECOME A HELPER OF AN INDIVIDUAL NOR OF THOSE WHO PERPETRATED CRUELTY AND TYRANNY IN THE WORLD. Ibn Jarir and several other commentators have rightly understood this to mean that on that very day the Prophet Moses pledged to sever his relations with Pharaoh and his government, for it was a tyrannical government, which had set up a wicked system on God's earth. He realized that it was not for any honest person to continue as a functionary of a tyrannical kingdom and become an instrument of increasing its power and grandeur.
THE MUSLIM SCHOLARS IN GENERAL HAVE DEDUCED FROM THIS PLEDGE OF THE PROPHET MOSES THAT A BELIEVER SHOULD COMPLETELY REFRAIN FROM HELPING A TYRANT, WHETHER THE TYRANT IS AN INDIVIDUAL, OR A GROUP, OR A GOVERNMENT OR KINGDOM.

**Somebody asked Hadrat `Ata' bin Abi Rabah the well-known follower of the Companions, "My brother is secretary to the governor of Kufah, under the Umayyids. Though he does not decide the disputes of the people, the decisions, however, ate issued through his pen. He has to continue in this service because this is his only source of income." Hadrat 'Ata` recited this verse, and said, "Your brother should throw away his pen: the Providence is Allah. **Another secretary asked `Amir Sha`bi, "O Abu `Amr, I am only responsible for writing down and issuing the judgements: I have nothing to do with passing them. Is it lawful provision for me?" He replied, "It is just possible that a sentence of murder is passed against an innocent person and it is issued under your pen; or a person's property is confiscated unjustly; or somebody's house is ordered to be pulled down, and the orders are issued under your pen." Then the said Imam recited this verse, hearing which the secretary said, "After this day my pen will not be used for issuing judgements of the Umayyids." The Imam said, "Then AIlah also will not deprive you of your daily bread."
'Abdur Rehman bin Muslim had only asked Dahhak to go to Bukhara and distribute the salaries of the officials there, but he declined even this. When his friends said there was nothing wrong in it, he replied, "I do not want to be a helper of the unjust in any way." (Ruh al-Ma`ani, Vol. XX. p. 49) All of Imam Abu Hanifah's authentic biographers including Al-Muwaffaq al-Makki, lbn al-Bazzaz al-Karvari, Mulla `AIi Qari, etc.. have related that Hasan bin Qahtubah, the commander-in-chief of Mansur, had tendered his resignation only on his instruction, saying, "Whatever I have done to support your kingdom until today, is enough for me if it was in the cause of AIIah, but if it was for injustice and tyranny, then I do not want to add to my crimes in my conduct-book. 

فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ ۚ قَالَ لَهُ مُوسَىٰ إِنَّكَ لَغَوِيٌّ مُبِينٌ {28:18}

[Q28:18] Fa asbaha fil madeenati khaaa'ifany yataraqqabu fa izal lazis tansarahoo bil amsi yastasrikhuh; qaala lahoo moosaaa innaka laghawiyyum mubeen. 
[Q28:18] And he was in the city, fearing, awaiting, when lo! He who had asked his assistance the day before was crying out to him for aid. Musa said to him: You are most surely one erring manifestly.

[Q28:18] Semenjak itu, tinggalah dia di bandar (Mesir) dalam keadaan cemas sambil memerhatikan (berita mengenai dirinya), maka tiba-tiba orang yang meminta pertolongan kepadanya semalam, memanggil meminta pertolongannya lagi. Musa berkata kepadanya: Sesungguhnya engkau ini orang yang nyata sesatnya! 

These two events took place before Musa was allowed by ALLAH (swt) to declare war against the infidels. THIS STAGE IS CALLED TAQIYYAH "HIDING THE FAITH" BUT SELF DEFENCE IS NOT PROHIBITED.

THUS, in the first quarrel Musa had put aside taqiyyah and killed the infidel. That action encouraged his companion to quarrel with another offender. Musa blamed him for being hot tempered and not able to observe taqiyyah, which compelled Musa to take his side. But legally there was nothing against Musa on both occasions.

ù  THE INFIDELS OF MAKKA expected a compromising attitude from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), therefore they approached Abu Talib to ask the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) not to abuse their ALLAH (SWT)’s and be confined to his own way of worship.

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(28:18) The next morning, as he was walking in a state of fear and caution in the city, suddenly he saw the same man who had asked his help the day before, again calling him for help. Moses said, "You are certainly a misguided man." *27

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

فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَىٰ أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ ۖ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ {28:19}

[Q28:19] Falammaaa an araada ai yabtisha billazee huwa 'aduwwul lahumaa qaala yaa Moosaaa atureedu an taqtulanee kamaa qatalta nafsam bil amsi in tureedu illaaa an takoona jabbaaram fil ardi wa maa tureedu an takoona minal Musliheen. 
[Q28:19] So when he desired to seize him who was an enemy to them both, he said: O Musa! Do you intend to kill me as you killed a person yesterday? You desire nothing but that you should be a tyrant in the land, and you do not desire to be of those who act aright.

[Q28:19] Maka ketika dia bersedia hendak menumbuk orang yang menjadi musuh bagi mereka berdua berkatalah orang itu: Wahai Musa, adakah engkau hendak membunuhku sebagaimana engkau membunuh satu jiwa semalam? Sebenarnya engkau hanyalah hendak menjadi seorang yang kejam di bumi dan tidaklah engkau hendak menjadi seorang pendamai.  

(see commentary for verse 18)

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(28:19) Then, when Moses was about to assault the man, who was their enemy, *28 he cried out, *29 "O Moses! Would you kill me today just as you killed a person yesterday? You certainly wish to become a tyrant in the land and reform nothing."

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

وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ قَالَ يَا مُوسَىٰ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ {28:20}

[Q28:20] Wa jaaa'a rajulum min aqsal madeenati yas'aa qaala yaa Moosaaa innal mala a yaa tamiroona bika liyaqtulooka fakhruj innee laka minan naasiheen. 
[Q28:20] And a man came running from the remotest part of the city. He said: O Musa! Surely the chiefs are consulting together to slay you, therefore depart (at once); surely I am of those who wish well to you.

[Q28:20] Dan datanglah seorang lelaki dari hujung bandar itu dengan berlari, (lalu menyampaikan berita) dengan berkata: Wahai Musa, sesungguhnya pegawai-pegawai Firaun sedang mengadakan pakatan terhadapmu, mereka hendak membunuhmu; oleh itu pergilah dari sini, sesungguhnya aku adalah pemberi nasihat secara ikhlas kepadamu. 

Among the people of Firawn, Hazkil was the believer in ALLAH (SWT) BUT kept his faith hidden in order to help Musa (see Mumin 40:18), AND SO was Abu Talib who protected the cause of Islam and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) against the strong and powerful non-believers of Makka.

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(28:20) Then, a man came running from the other end of the city; *30 who said, "O Moses, the chiefs are holding consultations to kill you, so leave this place: I am your well-wisher."

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