Al-Qasas (The Narration)

The Tafsir of Surat Al-Qasas


(Chapter - 28)


Which was revealed in Makkah
Imam Ahmad bin Hanbal, may Allah have mercy on him, recorded that Ma`diykarib said: "We came to `Abdullah and asked him to recite to us:(Ta Sin Mim.) the two hundred. He said, `I do not know it; you should go to someone who learned it from the Messenger of Allah Khabbab bin Al-Aratt.` So we went to Khabbab bin Al-Aratt and he recited it to us, may Allah be pleased with him.``In the Name of Allah, the Most Gracious, the Most Merciful.(1. Ta Sin Mim) (2. These are the Ayat of the manifest Book.) (3. We recite to you some of the news of Musa and Fir`awn in truth, for a people who believe.) (4. Verily, Fir`awn exalted himself in the land and made its people Shiya`a, weakening a group among them: killing their sons, and letting their females live. Verily, he was of the mischief-makers.) (5. And We wished to do a favor to those who were weak in the land, and to make them rulers and to make them the inheritors,) (6. And to establish them in the land, and We let Fir`awn and Haman and their armies receive from them that which they feared.)

The Story of Musa and Fir`awn, and what Allah intended for Their Peoples
We have already discussed the significance of the separate letters.(These are the Ayat of the manifest Book.) means the Book which is clear and makes plain the true reality of things, and tells us about what happened and what will happen.(We recite to you some of the news of Musa and Fir`awn in truth,) This is like the Ayah,(We relate unto you the best of stories) (12:3). which means, `We tell you about things as they really were, as if you are there and are seeing them yourself.` Then Allah says:(Verily, Fir`awn exalted himself in the land) means, he was an arrogant oppressor and tyrant.(and made its people Shiya`) means, he made them into different classes, each of which he used to do whatever he wanted of the affairs of his state.(weakening a group among them. ) This refers to the Children of Israel, who at that time were the best of people, even though this tyrant king overpowered them, using them to do the most menial work and forcing them to hard labor night and day for him and his people. At the same time, he was killing their sons and letting their daughters live, to humiliate them and because he feared that there might appear among them the boy who would be the cause of his destruction and the downfall of his kingdom. So Fir`awn took precautions against that happening, by ordering that all boys born to the Children of Israel should be killed, but this precaution did not protect him against the divine decree, because when the term of Allah comes, it cannot be delayed, and for each and every matter there is a decree from Allah. Allah says:(And We wished to do a favor to those who were weak in the land,) until His saying;(which they feared.) And Allah did indeed do this to them, as He says:(And We made the people who were considered weak) until His saying;(they erected) (7:137). And Allah said:(Thus and We caused the Children of Israel to inherit them) (26: 59). Fir`awn hoped that by his strength and power he would be saved from Musa, but that did not help him in the slightest. Despite his great power as a king he could not oppose the decree of Allah, which can never be overcome. On the contrary, Allah`s ruling was carried out, for it had been written and decreed from past eternity that Fir`awn would meet his doom at the hands of Musa.(7. And We inspired the mother of Musa: "Suckle him (Musa), but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of the Messengers.``) (8. Then the household of Fir`awn picked him up, that he might become for them an enemy and a (cause of) grief. Verily, Fir`awn, Haman and their armies were sinners.) (9. And the wife of Fir`awn said: "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.`` And they perceived not.)

How Musa`s Mother was inspired and shown what to do
It was mentioned that when Fir`awn killed so many of the males of the Children of Israel, the Copts were scared that the Children of Israel would die out, and they themselves would have to do the heavy labor that the Children of Israel used to do. So they said to Fir`awn, "If this continues, and their old men die and the young men are killed, their women will not be able to do the work that the men are doing, and we will end up having to do it.`` So Fir`awn issued orders that the boys should be killed one year, and left alone the following year. Harun, peace be upon him, was born in a year when the boys were not killed, and Musa was born in a year when the boys were being killed. Fir`awn had people who were entrusted with this task. There were midwives who would go around and check on the women, and if they noticed that any woman was pregnant, they would write her name down. When the time came for her to give birth, no one was allowed to attend her except for Coptic women. If the woman gave birth to a girl, they would leave her alone and go away, but if she gave birth to a boy, the killers would come in with their sharp knives and kill the child, then they would go away; may Allah curse them. When the mother of Musa became pregnant with him, she did not show any signs of pregnancy as other women did, and none of the midwives noticed. But when she gave birth to a boy, she became very distressed and did not know what to do with him. She was extremely scared for him, because she loved him very much. No one ever saw Musa, peace be upon him, but they loved him, and the blessed ones were those who loved him both as a natural feeling and because he was a Prophet. Allah says:(And I endued you with love from Me) (20:39).

Musa, peace be upon him, in the House of Fir`awn
When Musa`s mother became so worried and confused, it was inspired into her heart and mind what she should do, as Allah says:(And We inspired the mother of Musa (telling): "Suckle him, but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of (Our) Messengers.``) Her house was on the banks of the Nile, so she took a box and made it into a cradle, and started to nurse her child. When someone came to her that she was afraid of, she would go and put him in that box and put it in the river, and she would tie it with a rope. One day someone that she was afraid of came to the house, so she went and put the child in that box and put it in the river, but she forgot to tie it. The water carried him away, past the house of Fir`awn, where some servant women picked the box up and took it to Fir`awn`s wife. They did not know what was inside, and they were afraid that they would be in trouble if they opened it without her. When the box was opened, they saw it was a child with the most beautiful features. Allah filled her heart with love for him when she saw him; this was because she was blessed and because Allah wanted to honor her and cause her husband`s doom. Allah says:(Then the household of Fir`awn picked him up, that he might become for them an enemy and a (cause of) grief.) Allah says:(Verily, Fir`awn, Haman and their armies were sinners.)(And the wife of Fir`awn said: "A comfort of the eye for me and for you...``) means, when Fir`awn saw him, he wanted to kill him, fearing that he was one of the Children of Israel. But his wife Asiyah bint Muzahim came to the child`s defence and tried to endear him to Fir`awn, saying,(A comfort of the eye for me and for you.) Fir`awn said: "For you he may be, but not for me. And this was indeed the case: Allah guided her because of him, and destroyed him at his hands.(perhaps he may be of benefit to us,) This is indeed what happened in her case, for Allah guided her through him and caused her to dwell in Paradise because of him.(or we may adopt him as a son.) She wanted to take him and adopt him as a son, because she had no children from Fir`awn.(And they perceived not.) means, they did not know what Allah planned for them when they picked him up, by His great wisdom and definitive proof.(10. And the heart of the mother of Musa became empty. She was very near to disclose his (case), had We not strengthened her heart, so that she might remain as one of the believers.) (11. And she said to his sister: "Follow him.`` So she watched him from a far place (secretly), while they perceived not.) (12. And We had already forbidden foster suckling mothers for him, until she said: "Shall I direct you to a household who will rear him for you, and look after him in a good manner``) (13. So We restored him to his mother, that her eye might be comforted, and that she might not grieve, and that she might know that the promise of Allah is true. But most of them know not.)

The intense Grief of Musa`s Mother, and how He was returned to Her
Allah tells us how, when her child was lost in the river, the heart of Musa`s mother became empty, i.e., she could not think of any matter in this world except Musa. This was the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu `Ubaydah, Ad-Dahhak, Al-Hasan Al-Basri, Qatadah and others.(She was very near to disclose his (case),) means, because of the intensity of her grief, she almost told people that she had lost a son. She would have disclosed her situation, if Allah had not given her strength and patience. Allah says:(had We not strengthened her heart, so that she might remain as one of the believers. And she said to his sister: "Follow him.``) means, she told her daughter, who was older and was of an age to understand things,(Follow him.) means, follow his traces and look for information about him, try to find out about him around the city. So she went out to do that.(So she watched him from a far place (secretly),) Ibn `Abbas said, "Off to the side.`` Mujahid said, "It means she looked from afar. Qatadah said: "She started to look at him as if she was not really interested.`` When Musa had settled into the house of Fir`awn, after the king`s wife had begun to love him and asked Fir`awn not to kill him, they brought to him the wet nurses who were to be found in their household, and he did not accept any of them, refusing to take milk from them. So they took him out to the marketplace, hoping to find a woman who would be suitable to nurse him. When (his sister) saw him in their arms, she recognized him, but she did not give any indication nor did they suspect her. Allah says:(And We had already forbidden foster suckling mothers for him,) Because of his honored status with Allah, it was forbidden by divine decree. It was decreed that no one should nurse him except his own mother, and Allah caused this to be the means reuniting him with his mother so that she could nurse him and feel safe after having felt such fear. When ﴿his sister﴾ saw that they were confused over who should nurse the child,(she said: "Shall I direct you to a household who will rear him for you, and look after him in a good manner``) Ibn `Abbas said: When she said that, they had some doubts about her, so they seized her and asked her, How do you know these people will be sincere and will care for him`` She said to them, "They will be sincere and will care for him because they want the king to be happy and because they hope for some reward.`` So they let her go. After what she said, being safe from their harm, they took her to their house and brought the baby to his mother. She gave him her breast and he accepted it, so they rejoiced and sent the glad tidings to the wife of Fir`awn. She called for Musa`s mother, treating her kindly and rewarding her generously. She did not realize that she was his real mother, but she saw that the baby accepted her breast. Then Asiyah asked her to stay with her and nurse the baby, but she refused, saying, "I have a husband and children, and I cannot stay with you, but if you would like me to nurse him in my own home, I will do that.`` The wife of Fir`awn agreed to that, and paid her a regular salary and gave her extra gifts and clothing and treated her kindly. The mother of Musa came back with her child, happy that after a time of fear Allah granted her security, prestige, and ongoing provision. There was only a short time between the distress and the way out, a day and night, or thereabouts -- and Allah knows best. Glory be to the One in Whose hands are all things; what He wills happens and what He does not will does not happen. He is the One Who grants those who fear Him, a way out from every worry and distress, Allah said:(So We restored him to his mother, that her eye might be comforted,) means, by him,(and that she might not grieve, ) means, for him.(and that she might know that the promise of Allah is true.) meaning, `We had promised her to return him to her and to make him one of the Messengers.` When he was returned to her, she realized that he was one of the Messengers, so as she brought him up, she treated him both as a child (with kindness) and as a Messenger (with respect).(But most of them know not.) means, they do not know the wisdom of Allah in His actions and their good consequences, for which He is to be praised in this world and the Hereafter. For a thing may happen that people do not like, but its consequences are good, as Allah says:(and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you) (2:216).(it may be that you dislike a thing and Allah brings through it a great deal of good) (4:19).(14. And when he reached maturity, and was complete, We bestowed on him Hukm and knowledge. And thus do We reward the doers of good.) k(15. And he entered the city when its people were unaware: and he found there two men fighting, -- one of his party, and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa struck him with his fist and he died. He said: "This is of Shaytan`s doing, verily, he is a plain misleading enemy.``) (16. He said: "My Lord! Verily, I have wronged myself, so forgive me.`` Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.) (17. He said: "My Lord! For that with which You have favored me, I will nevermore be a helper of the criminals!``)

How Musa killed a Coptic Man
Having described Musa`s beginnings, Allah then tells us that when he reached maturity, and was complete in stature, Allah gave him Hukm and religious knowledge. Mujahid said that this means prophethood.(And thus do We reward the doers of good.) Then Allah describes how Musa reached the status that was decreed for him, that of Prophethood and speaking to Allah, as a direct consequence of killing the Coptic, which was the reason why he left Egypt and went to Madyan. Allah says:(And he entered the city when its people were unaware.) Ibn Jurayj narrated from `Ata` Al-Khurasani, from Ibn `Abbas, "That was between Maghrib and `Isha`.`` Ibn Al-Munkadir narrated from `Ata` bin Yasar from Ibn `Abbas, "That was in the middle of the day.`` This was also the view of Sa`id bin Jubayr, `Ikrimah, As-Suddi and Qatadah.(and he found there two men fighting,) meaning, hitting one another and struggling with one another.(one of his party, ) meaning, an Israelite,(and the other of his foes.) meaning, a Coptic. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Muhammad bin Ishaq. The Israelite man asked Musa, peace be upon him, for help, and Musa took advantage of the fact that people were not paying attention, so he went to the Coptic man and(so Musa struck him with his fist and he died.) Mujahid said, "This means he punched him with his fist.`` And then he died.(He said) refers to Musa.("This is of Shaytan`s doing, verily, he is a plain misleading enemy.`` He said: "My Lord! Verily, I have wronged myself, so forgive me.`` Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful. He said: "My Lord! For that with which You have favored me,) meaning, `what You have given me of prestige, power and blessings -- `(I will nevermore be a helper of the criminals!) `those who disbelieve in You and go against Your commands.`(18. So he became afraid, looking about in the city, when behold, the man who had sought his help the day before, called for his help (again). Musa said to him: "Verily, you are a plain misleader!``) (19. Then when he decided to seize the man who was an enemy to both of them, the man said: "O Musa! Is it your intention to kill me as you killed a man yesterday Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right.``)

How the Secret of this Killing became known
Allah tells us that when Musa killed that Coptic,(he became afraid in the city) meaning, of the consequences of his action,(looking about) means, turning around and watching out, waiting for the consequences of his action to befall him. He went out and about, and saw the man who sought his help the day before, fighting with another Coptic. When Musa passed by him, he called for his help again, against this other Coptic. Musa said to him:(Verily, you are a plain misleader!) meaning, `you obviously lead people astray and are very evil.` Then Musa intended to attack that Coptic, but the Israelite -- because of his own cowardice and weakness -- thought that Musa wanted to hit him because of what he had said, so he said, in self-defence --(O Musa! Is it your intention to kill me as you killed a man yesterday) Nobody except him and Musa, peace be upon him, knew about it, but when the other Coptic heard this, he took the news to Fir`awn`s gate and told him about it. So Fir`awn came to know of it, and he became very angry and resolved to kill Musa, so he sent people after him to bring him to him.(20. And there came a man running, from the farthest end of the city. He said: "O Musa! Verily, the chiefs are taking counsel together about you, to kill you, so escape. Truly, I am one of the good advisers to you.``)(And there came a man) He is described as being a man because he had the courage to take a different route, a shorter route than those who were sent after Musa, so he reached Musa first and said to him: "O Musa,(Verily, the chiefs are taking counsel together about you.),`` meaning, `they are consulting with one another about you.`(to kill you, so escape.) means, from this land.(Truly, I am one of the good advisers to you.)(21. So he escaped from there, looking about in a state of fear. He said: "My Lord! Save me from the people who are wrongdoers!``) (22. And when he went towards Madyan, he said: "It may be that my Lord guides me to the right way.``) (23. And when he arrived at the water of Madyan, he found there a group of men watering, and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you`` They said: "We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man.``) (24. So he watered (their flocks) for them, then he turned back to shade, and said: "My Lord! Truly, I am in need of whatever good that You bestow on me!``)

Musa, peace be upon him, in Madyan, and how He watered the Flocks of the Two Women
When the man told Musa about how Fir`awn and his chiefs were conspiring against him, he left Egypt on his own. He was not used to being alone, because before that he had been living a life of luxury and ease, in a position of leadership.(So he escaped from there, looking about in a state of fear.) meaning, turning around and watching.(My Lord! Save me from the people who are wrongdoers!) means, from Fir`awn and his chiefs. It was mentioned that Allah sent to him an angel riding a horse, who showed him the way. And Allah knows best.(And when he went towards (the land of) Madyan,) means, he took a smooth and easy route -- and he rejoiced because of that.(he said: "It may be that my Lord guides me to the right way.``) meaning, the most straight route. And Allah did indeed do that, for He guided him to the straight path in this world and the Hereafter, and caused him to be guided and to guide others.(And when he arrived at the water (a well) of Madyan,) means, when he reached Madyan and went to drink from its water, for it had a well where shepherds used to water their flocks,(he found there a group of men watering, and besides them he found two women who were keeping back.) means, they were stopping their sheep from drinking with the sheep of those shepherds, lest some harm come to them. When Musa, peace be upon him, saw them, he felt sorry for them and took pity on them.(He said: "What is the matter with you``) meaning, `why do you not water your flocks with these people`(They said: "We cannot water until the shepherds take...``) meaning, `we cannot water our flocks until they finish.`(And our father is a very old man.) means, `this is what has driven us to what you see.`(So he watered (their flocks) for them, )(then he turned back to shade, and said: "My Lord! Truly, I am in need of whatever good that You bestow on me!``)(to shade,) Ibn `Abbas, Ibn Mas`ud and As-Suddi said: "He sat beneath a tree.`` `Ata` bin As-Sa`ib said: "When Musa said:("My Lord! Truly, I am in need of whatever good that You bestow on me!``) the women heard him.``(25. Then there came to him one of them, walking shyly. She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us.`` So when he came to him and narrated the story, he said: "Fear you not. You have escaped from the people who are wrongdoers.``) (26. And said one of them (the two women): "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.``) (27. He said: "I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favor) from you. But I intend not to place you under a difficulty. If Allah wills, you will find me one of the righteous.``) (28. He (Musa) said: "That (is settled) between me and you: whichever of the two terms I fulfill, there will be no injustice to me, and Allah is Surety over what we say.``)

Musa, the Father of the Two Women, and His Marriage to One of Them
When the two women came back quickly with the sheep, their father was surprised that they returned so soon. He asked them what had happened, and they told him what Musa, peace be upon him, had done. So he sent one of them to call him to meet her father. Allah says:(Then there came to him one of them, walking shyly.) meaning, she was walking like a free woman, as it was narrated from the Commander of the faithful, `Umar, may Allah be pleased with him: "She was covering herself from them with the folds of her garment.`` Ibn Abi Hatim recorded that `Amr bin Maymun said, `Umar, may Allah be pleased with him, said: "She came walking shyly, putting her garment over her face. She was not one of those audacious women who come and go as they please.`` This chain of narrators is Sahih.(She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us.``) This is an example of good manners: she did not invite him directly lest he have some suspicious thoughts about her. Rather she said: "My father is inviting you so that he may reward you for watering our sheep,`` i.e., give you some payment for that.(So when he came to him and narrated the story, ) means, he told him about his story and why he had to leave his country.(he said: "Fear you not. You have escaped from the people who are wrongdoers.``) He was saying: `calm down and relax, for you have left their kingdom and they have no authority in our land.` So he said:(You have escaped from the people who are wrongdoers.)(And said one of them: "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.``) One of the two daughters of the man said this, and it was said that she was the one who had walked behind Musa, peace be upon him. She said to her father:(O my father! Hire him!) as a shepherd to look after the sheep. `Umar, Ibn `Abbas, Shurayh Al-Qadi, Abu Malik, Qatadah, Muhammad bin Ishaq and others said: "When she said:(Verily, the best of men for you to hire is the strong, the trustworthy.) her father said to her, `What do you know about that` She said to him, `He lifted a rock which could only be lifted by ten men, and when I came back with him, I walked ahead of him, but he said to me, walk behind me, and if I get confused about the route, throw a pebble so that I will know which way to go.``` `Abdullah (Ibn Mas`ud) said, "The people who had the most discernment were three: Abu Bakr`s intuition about `Umar; the companion of Yusuf when he said, `Make his stay comfortable`; and the companion of Musa, when she said:(O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.).``(I intend to wed one of these two daughters of mine to you,) means, this old man asked him to take care of his flocks, then he would marry one of his two daughters to him.(on condition that you serve me for eight years; but if you complete ten years, it will be (a favor) from you.) meaning, `on the condition that you tend my flocks for eight years, and if you want to give me two extra years, that is up to you, but if you do not want to, then eight years is enough.`(But I intend not to place you under a difficulty. If Allah wills, you will find me one of the righteous.) means, `I do not want to put pressure on you or cause you any inconvenience or argue with you.` Ibn Abi Hatim recorded that `Ali bin Rabah Al-Lakhmi said, "I heard `Utbah bin An-Nadar As-Sulami, the Companion of the Messenger of Allah narrating that the Messenger of Allah said:(Musa, peace be upon him, hired himself out for the purpose of keeping chaste and to feed himself.) And Allah tells us about Musa, peace be upon him:(He said: "That (is settled) between me and you: whichever of the two terms I fulfill, there will be no injustice to me, and Allah is Surety over what we say.``) Musa said to his father-in-law, "The matter is as you say. You have hired me for eight years, and if I complete ten years, that is my choice, but if I do the lesser amount, I will still have fulfilled the covenant and met the conditions.`` So he said:(whichever of the two terms I fulfill, there will be no injustice to me,) meaning, `there will be no blame on me. The complete term is permissible but it is still regarded as something extra.` This is like the Ayah,(But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him) (2:203). And the Messenger of Allah said to Hamzah bin `Amr Al-Aslami, may Allah be pleased with him, who used to fast a great deal and who asked him about fasting while traveling:(If you wish, then fast, and if you wish, do not fast.) even though it is better to fast, according to the evidence of other reports. And there is evidence which indicates that Musa, peace be upon him, fulfilled the longer of the two terms. Al-Bukhari recorded that Sa`id bin Jubayr said: "A Jew from the people of Hirah asked me; `Which of the two terms did Musa fulfill` I said, `I do not know until I go to the scholar of the Arabs and ask him.` So I went to Ibn `Abbas, may Allah be pleased with him, and asked him. He said: `He fulfilled the longer and better of them, for when a Messenger of Allah said he would do a thing, he did it.``` This is how it was recorded by Al-Bukhari.(29. Then, when Musa had fulfilled the term, and was traveling with his family, he saw a fire in the direction of At-Tur. He said to his family: "Wait, I have seen a fire; perhaps I may bring to you from there some information, or a burning firebrand that you may warm yourselves.``) (30. So when he reached it, he was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah, the Lord of all that exists!``) (31. "And throw your stick!`` But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) "O Musa! Draw near, and fear not. Verily, you are of those who are secure.``) (32. "Put your hand into the opening of your garment, it will come forth white without a disease; and draw your hand close to your side to be free from the fear. These are two proofs from your Lord to Fir`awn and his chiefs. Verily, they are the people who are rebellious.``)

Musa`s Return to Egypt and how he was honored with the Mission and Miracles on the Way
In the explanation of the previous Ayah, we have already seen that Musa completed the longer and better of the two terms, which may also be understood from the Ayah where Allah says:(Then, when Musa had fulfilled the term,) meaning, the longer of the two; and Allah knows best.(and was traveling with his family,) They said: "Musa missed his country and his relatives, so he resolved to visit them in secret, without Fir`awn and his people knowing. So he gathered up his family and the flocks which his father-in-law had given to him, and set out on a cold, dark, rainy night. They stopped to camp, and whenever he tried to start a fire, he did not succeed. He was surprised by this, and while he was in this state,(he saw a fire in the direction of At-Tur) he saw a fire burning from a far.(He said to his family: "Wait, I have seen a fire...``) meaning, `wait while I go there, `(perhaps I may bring to you from there some information,) This was because they lost their way.(or a burning firebrand that you may warm yourselves.) so that they could get warm and find relief from the cold.(So when he reached it (the fire), he was called from the right side of the valley,) From the side of the valley that adjoined the mountain on his right, to the west. This is like the Ayah,(And you were not on the western side, when We made clear to Musa the commandment) (20:44). This indicates that when Musa headed for the fire, he headed in the direction of the Qiblah with the western mountain on his right. He found the fire burning in a green bush on the side of the mountain adjoining the valley, and he stood there amazed at what he was seeing. Then his Lord called him:(from the right side of the valley, in the blessed place, from the tree.)(O Musa! Verily, I am Allah, the Lord of all that exits!) meaning, `the One Who is addressing you and speaking to you is the Lord of all that exits, the One Who does what He wills, the One apart from Whom there is no other god or lord, may He be exalted and sanctified, the One Who by His very nature, attributes, words and deeds is far above any resemblance to His creation, may He be glorified.(And throw your stick!) `the stick that is in your hand` -- as was stated in the Ayah,("And what is that in your right hand, O Musa`` He said: "This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.``) (20:17-18). The meaning is: `this stick, which you know so well;`("Cast it down, O Musa!`` He cast it down, and behold! It was a snake, moving quickly.) (20:19-20). Musa knew that the One Who was speaking to him was the One Who merely says to a thing, "Be!`` and it is, as we have already stated in (the explanation of) Surah Ta Ha. And here Allah says:(But when he saw it moving as if it were a snake, he turned in flight,) It moved so quickly, even though it was so big, and its mouth was so huge, with its jaws snapping. It swallowed every rock it passed, and every rock that fell into its mouth fell with a sound like a rock falling into a valley. When he saw that:(he turned in flight, and looked not back.) he did not turn around, because it is human nature to flee from such a thing. But when Allah said to him:(O Musa! Draw near, and fear not. Verily, you are of those who are secure.) he came back to his original position. Then Allah said:(Put your hand into the opening of your garment, it will come forth white without a disease;) meaning, `when you put your hand in your garment and then draw it out, it will be shining white as if it were a piece of the moon or a flash of lightning.` Allah said:(without a disease) i.e., with no trace of leukoderma.(and draw your hand close to your side to be free from the fear.) Mujahid said, "To be free from terror.`` Qatadah said, "To be free from fear.`` Musa was commanded, when he felt afraid of anything, to draw his hand close to his side to be free from the fear. If he did that, whatever fear he felt would be gone. Perhaps if a person does this, following the example of Musa, and puts his hand over his heart, his fear will disappear or be lessened, if Allah wills; in Allah we place our trust.(These are two proofs from your Lord) This refers to the throwing down of his stick, whereupon it turned into a moving snake, and his putting his hand into his garment and bringing it forth white without a disease. These were two clear and definitive proofs of the power of the One Who does as He chooses, and of the truth of the prophethood of the one at whose hands these miracles occurred. Allah said:(to Fir`awn and his chiefs.) meaning his leaders and prominent followers.(Verily, they are the people who are rebellious.) means, who are disobedient towards Allah and who go against His commands and His religion.(33. He said: "My Lord! I have killed a man among them, and I fear that they will kill me.``) (34. "And my brother Harun -- he is more eloquent in speech than me, so send him with me as a helper to confirm me. Verily, I fear that they will deny me.``) (35. Allah said: "We will strengthen your arm through your brother, and give you both power, so they shall not be able to harm you, with Our Ayat; you two as well as those who follow you, will be the victors.``)

How Musa asked for the Support of His Brother and was granted that by Allah
When Allah commanded him to go to Fir`awn, the one who he had run away from and whose vengeance he feared,( Musa said: My Lord! I have killed a man among them,) meaning, that Coptic,(and I fear that they will kill me.) i.e., `when they see me.`(And my brother Harun -- he is more eloquent in speech than me,) Musa, peace be upon him, had a speech defect, because when he had been given the choice between a date and a pearl, he mistakenly picked up a coal and placed it on his tongue, so he found it difficult to speak clearly. Musa said:("And loose the knot (the defect) from my tongue. That they understand my speech. And appoint for me a helper from my family, Harun, my brother. Increase my strength with him, And let him share my task.``) (20:27-32) meaning, `give me someone to keep me company in this immense task of prophethood and conveying the Message to this arrogant, tyrannical and stubborn king. ` Hence Musa said:(And my brother Harun -- he is more eloquent in speech than me: so send him with me as a helper) meaning, as a support to give strength to my cause and confirm what I say and convey from Allah, because the word of two carries more weight in people`s minds than the word of one. So he said:(Verily, I fear that they will deny me.) Muhammad bin Ishaq said: c(as a helper to confirm me.) means, `to explain to them what I say, for he can understand me where they may not.` When Musa asked for this, Allah said to him:(We will strengthen your arm through your brother,) meaning, `We will add strength to your cause and give you help through your brother, who you have asked to be made a Prophet alongside you.` This is like the Ayat;(You are granted your request, O Musa!) (20:36)(And We granted him his brother Harun, (also) a Prophet, out of Our mercy) (19:53). One of the Salaf said, "There is no one who has ever done a greater favor to his brother than Musa did for Harun, may peace be upon them both, for he interceded for him until Allah made him a Prophet and Messenger with him to Fir`awn and his chiefs. Allah said concerning Musa:(he was honorable before Allah) (33:69).(and (We will) give you both power) means, overwhelming evidence.(so they shall not be able to harm you, with Our Ayat;) means, `they will have no way or means of harming you because you are conveying the signs of Allah.` This is like the Ayat:(O Messenger! Proclaim (the Message) which has been sent down to you from your Lord.) until His saying:(Allah will protect you from mankind) (5:67).(Those who convey the Message of Allah) until His saying:(And sufficient is Allah as a Reckoner) (33:39). And sufficient is Allah as a Helper and Supporter. And Allah told them the consequences in this world and the next, for them and for those who followed them,(you two as well as those who follow you will be the victors.) This is like the Ayat:(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious.`` Verily, Allah is All-Powerful, All-Mighty.) (58:21)(Verily, We will indeed make victorious Our Messengers and those who believe in this world`s life) (40:51) to the end of the Ayah.(36. Then when Musa came to them with Our Clear Ayat, they said: "This is nothing but invented magic. Never did we hear of this among our fathers of old.``) (37. Musa said: "My Lord knows best him who came with guidance from Him, and whose will be the happy end in the Hereafter. Verily, the wrongdoers will not be successful.``)

Musa before Fir`awn and His People
Allah tells us how Musa and his brother Harun came before Fir`awn and his chiefs, and showed them the clear miracles and overwhelming proof that Allah had given them to confirm the truth of what they were saying about Allah being One and that His commandments were to be followed. Fir`awn and his chiefs saw that with their own eyes and realized that it was certainly from Allah, but because of their disbelief and sin they resorted to stubbornness and false arguments. This was because they were too evil and arrogant to follow the truth. They said:(This is nothing but invented magic.) meaning, fabricated and made up. They wanted to oppose him by means of their own tricks and their position and power, but this did not work.(Never did we hear of this among our fathers of old.) They were referring worshipping Allah Alone, with no partner or associate. They said: "We have never seen anyone among our forefathers following this religion; we have only ever seen people associating other gods in worship with Allah. Musa said in response to them:(My Lord knows best him who came with guidance from Him,) meaning, `of me and you, and He will decide between me and you.` So he said:(and whose will be the happy end in the Hereafter. ) meaning, who will be supported and will prevail.(Verily, the wrongdoers will not be successful.) refers to the idolators who associate others in worship with Allah.(38. Fir`awn said: "O chiefs! I know not that you have a god other than me. So kindle for me (a fire), O Haman, to bake clay, and set up for me a Sarh in order that I may look at the God of Musa; and verily, I think that he (Musa) is one of the liars.``) (39. And he and his armies were arrogant in the land, without right, and they thought that they would never return to Us.) (40. So, We seized him and his armies, and We threw them all into the sea. So, behold what was the end of the wrongdoers.) (41. And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (42. And We made a curse to follow them in this world, and on the Day of Resurrection, they will be among disgraced.)

The Arrogance of Fir`awn and His ultimate Destiny
Allah tells us of Fir`awn`s disbelief and wrongdoing, and how he falsely claimed divinity for his evil self, may Allah curse him.(Thus he fooled his people, and they obeyed him.) ﴿43:54﴾ He called on his people to recognize his divinity, and they responded, because of their weak and foolish minds. So, he said:(O chiefs! I know not that you have a god other than me.) Allah tells us about Fir`awn:(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high.`` So Allah, seized him with punishment for his last and first transgression. Verily, in this is an instructive admonition for whosoever fears Allah.) (79:23-26) meaning: he brought his people together and called to them in a loud voice, shouting that, and they responded to him obediently. So Allah took revenge on him, and made him a lesson to others in this world and the Hereafter. He even confronted Musa with that, and said:(If you choose a god other than me, I will certainly put you among the prisoners) (26:29).(So kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a Sarh in order that I may look at the God of Musa;) He commanded his minister and adviser Haman to bake bricks for him, i.e., to make bricks in order to build a Sarh, a exalted towering palace. This is like the Ayah,(And Fir`awn said: "O Haman! Build me a Sarh that I may arrive at the ways -- the ways of the heavens, and I may look upon the God of Musa, but verily, I think him to be a liar.`` Thus it was made fair seeming, in Fir`awn`s eyes, the evil of his deeds, and he was hindered from the path; and the plot of Fir`awn led to nothing but loss and destruction) (40:36-37). Fir`awn built this tower, which was the highest structure ever seen on earth, because he wanted to show his people that Musa was lying when he claimed that there was a God other than Fir`awn. Fir`awn said:(and verily, I think that he (Musa) is one of the liars.) meaning, `when he says that there is a lord other than me.` The issue was not whether Allah had sent Musa, because he did not acknowledge the existence of the Creator in the first place. On the contrary, he said:(And what is the Lord of Al-`Alamin) (26:23) and:(If you choose a god other than me, I will certainly put you among the prisoners.) (26:29) and he said:(O chiefs! I know not that you have a god other than me.) This was the view of Ibn Jarir.(And he and his armies were arrogant in the land, without right, and they thought that they would never return to Us.) means, they were arrogant oppressors who spread much mischief in the land, and they believed that there would be no Resurrection.(So, your Lord poured on them different kinds of severe torment. Verily, your Lord is Ever Watchful (over them).) (89:13-14). Allah says here:(So, We seized him and his armies, and We threw them all into the sea.) meaning, `We drowned them in the sea in a single morning, and not one of them was left.`(So, behold what was the end of the wrongdoers. And We made them leaders inviting to the Fire) for those who followed them and took the same path as they did, rejecting the Messengers and denying the Creator.(and on the Day of Resurrection, they will not be helped.) their humiliation in this world is combined with and connected to their humiliation in the Hereafter, as Allah says:(We have destroyed them. And there was none to help them) (47:13).(And We made a curse to follow them in this world,) Allah decreed that they and their king Fir`awn should be cursed by the believers among His servants who follow His Messengers, just as in this world they were cursed by the Prophets and their followers.(and on the Day of Resurrection, they will be among disgraced.) Qatadah said, "This Ayah is like the Ayah,(They were pursued by a curse in this (life) and on the Day of Resurrection. Evil indeed is the gift given.) (11:99).``(43. And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind, and a guidance and a mercy, that they might remember.)

The Blessings which Allah bestowed upon Musa
Allah tells us about the blessings which He gave His servant and Messenger Musa, the speaker, may the best of peace and blessings from his Lord be upon him, He revealed the Tawrah to him after He destroyed Fir`awn and his chiefs.(after We had destroyed the generations of old) After the revelation of the Tawrah, no nation would again be punished with an overwhelming calamity; instead the believers were now commanded to fight the enemies of Allah among the idolators, as Allah says:(And Fir`awn, and those before him, and the cities overthrown committed sin. And they disobeyed their Lord`s Messenger, so He seized them with a strong punishment) (69:9-10).(as an enlightenment for mankind, and a guidance and a mercy,) guidance from blindness and error. A guidance to the truth and a mercy means, to show the way towards doing righteous deeds.(that they might remember.) means, that the people might be reminded and guided by it.(44. And you were not on the western side (of the Mount), when We made clear to Musa the commandment, and you were not among the witnesses.) (45. But We created generations, and long were the ages that passed over them. And you were not a dweller among the people of Madyan, reciting Our Ayat to them. But it is We Who kept sending (Messengers).) (46. And you were not at the side of At-Tur when We called. But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition.) (47. And if (We had) not (sent you to the people of Makkah) in case a calamity should seize them for what their hands have sent forth, they would have said: "Our Lord! Why did You not send us a Messenger We would then have followed Your Ayat and would have been among the believers.``)

Proof of the Prophethood of Muhammad
Allah points out the proof of the prophethood of Muhammad , whereby he told others about matters of the past, and spoke about them as if he were hearing and seeing them for himself. But he was an illiterate man who could not read books, and he grew up among a people who knew nothing of such things. Similarly, Allah told him about Maryam and her story, as Allah said:(You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed) (3:44), meaning, `you were not present then, but Allah has revealed this to you.` Similarly, Allah told him about Nuh and his people, and how He saved Nuh and drowned his people, then He said:(This is of the news of the Unseen which We reveal unto you ; neither you nor your people knew it before this. So, be patient. Surely, the (good) end is for those who have Taqwa) (11:49). And at the end of the same Surah (Hud) Allah says:(That is some of the news of the towns which We relate unto you) (11: 100). And here, after telling the story of Musa from beginning to end and how Allah began His revelation to him and spoke with him, Allah says:(And you were not on the western side (of the Mount), when We made clear to Musa the commandment,) meaning, `you -- O Muhammad -- were not on the western side of the mountain where Allah spoke to Musa from the tree which was to the east of it, in the valley.`(and you were not among the witnesses.) `to that event, but Allah has revealed this to you,` so that it may be evidence and proof of events which happened centuries ago, for people have forgotten the evidence that Allah established against them and what was revealed to the earlier Prophets.(And you were not a dweller among the people of Madyan, reciting Our Ayat to them.) meaning, `you were not living among the people of Madyan reciting Our Ayat to them, when you started to tell about Our Prophet Shu`ayb and what he said to his people and how they responded.`(But it is We Who kept sending. ) means, `but We revealed that to you and sent you to mankind as a Messenger.`(And you were not at the side of At-Tur when We called.) Qatadah said that:(And you were not at the side of At-Tur when We did call.) refers to Musa, and this -- and Allah knows best -- is like the Ayah:(And you were not on the western side (of the Mount), when We made clear to Musa the commandment,) Here Allah puts it in a different and more specific way by describing it as a call. This is like the Ayat:(And (remember) when your Lord called Musa) (26:10).(When his Lord called him in the sacred valley of Tuwa) (79:16).(And We called him from the right side of At-Tur, and made him draw near to Us for a talk with him) (19:52).(But (you are sent) as a mercy from your Lord,) means, `you were not a witness to any of those things, but Allah has revealed them to you and told you about them as a mercy from Him to you and to His servants, by sending you to them,`(to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition.) means, `so that they may be guided by that which you bring from Allah.`(And if (We had) not (sent you to the people of Makkah) -- in case a calamity should seize them for (the deeds) that their hands have sent forth, they would have said: "Our Lord! Why did You not send us a Messenger) meaning: `and We have sent you to them to establish proof against them, and to give them no excuse when the punishment of Allah comes to them because of their disbelief, lest they offer the excuse that no Messenger or warner came to them.` This is like what Allah says about the situation after He revealed His blessed Book the Qur`an:(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied.`` Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they.`` So, now has come unto you a clear proof from your Lord, and a guidance and a mercy) (6:156-157).(Messengers as bearers of good news as well as warning in order that mankind should have no plea against Allah after the Messengers) (4:165).(O People of the Scripture! Now has come to you Our Messenger making (things) clear unto you, after a break in (the series of) Messengers, lest you say: "There came unto us no bringer of glad tidings and no warner.`` But now has come unto you a bringer of glad tidings and a warner) (5:19). And there are many similar Ayat.(48. But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to Musa Did they not disbelieve in that which was given to Musa of old`` They say: "Two kinds of magic, each helping the other!`` And they say: "Verily, in both we are disbelievers.`` (49. Say: "Then bring a Book from Allah, which is a better guide than these two, that I may follow it, if you are truthful.``) (50. But if they answer you not, then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah Verily, Allah guides not the people who are wrongdoers.) (51. And indeed now We have conveyed the Word to them, in order that they may remember.)

The stubborn Response of the Disbelievers
Allah tells us that if people were to be punished before proof was established against them, they would use the excuse that no Messenger came to them, but when the truth did come to them through Muhammad , in their stubbornness, disbelief, ignorance and misguided thinking, they said:(Why is he not given the like of what was given to Musa) Meaning -- and Allah knows best -- many signs like the staff, the hand, the flood, the locusts, the lice, the frogs, the blood, the destruction of crops and fruits -- which made things difficult for the enemies of Allah -- and the parting of the sea, the clouds (following the Children of Israel in the wilderness and) shading them, the manna and quails, and other clear signs and definitive proof, miracles which Allah wrought at the hands of Musa as evidence and proof against Fir`awn and his chiefs and the Children of Israel. But all of this had no effect on Fir`awn and his chiefs; on the contrary, they denied Musa and his brother Harun, as Allah tells us:(Have you come to us to turn us away from what we found our fathers following, and that you two may have greatness in the land We are not going to believe you two!) (10:78)(So they denied them both and became of those who were destroyed.) (23:48)

The Rebellious do not believe in Miracles
Allah says here:(Did they not disbelieve in that which was given to Musa of old) Did not mankind disbelieve in those mighty signs which were given to Musa(They say: "Two kinds of magic, each helping the other!``) cooperating or working one with the other.(And they say: "Verily, in both we are disbelievers.``) meaning, `we disbelieve in each of them.` Because of the close relationship between Musa and Harun, mention of one includes the other.

False Accusation that Musa and Harun (peace be upon them both) practiced Magic
Mujahid bin Jabr said, "The Jews told Quraysh to say this to Muhammad , then Allah said: `Did they not disbelieve in that which was given to Musa of old They say: Two kinds of magic, each helping the other!` This refers to Musa and Harun, may the peace and blessings of Allah be upon them both,(each helping the other) i.e., working together and supporting one another.`` This was also the view of Sa`id bin Jubayr and Abu Razin that the phrase "two kinds of magic`` referred to Musa and Harun. This is a good suggestion. And Allah knows best.

The Response to this False Accusation
(Two kinds of magic, each helping the other!) `Ali bin Abi Talhah and Al-`Awfi reported that Ibn `Abbas said that this refers to the Tawrah and the Qur`an, because Allah says next:(Say: "Then bring a Book from Allah, which is a better guide than these two that I may follow it.``) Allah often mentions the Tawrah and the Qur`an together, as in the Ayat:(Say: "Who then sent down the Book which Musa brought, a light and a guidance to mankind...) until:(And this is a blessed Book which We have sent down.``) (6:91-92) And at the end of the same Surah, Allah says:(Then, We gave Musa the Book, to complete (Our favor) upon those who would do right) (6: 154).(And this is a blessed Book which We have sent down, so follow it and have Taqwa of Allah, that you may receive mercy) (6:155). And the Jinn said:(Verily, we have heard a Book sent down after Musa, confirming what came before it) (46:30). Waraqah bin Nawfal said, "This is An-Namus, who came down to Musa.`` And those who are possessed of insight know instinctively that among the many Books which He has sent down to His Prophets, there is no Book more perfect, more eloquent or more noble than the Book which He revealed to Muhammad , which is the Qur`an. Next to it in status and greatness is the Book which Allah revealed to Musa bin `Imran, which is the Book concerning which Allah says:(Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah`s will, judged for the Jews. And the rabbis and the priests, for to them was entrusted the protection of Allah`s Book, and they were witnesses thereto) (5:44). The Injil was revealed as a continuation and complement of the Tawrah and to permit some of the things that had been forbidden to the Children of Israel. Allah says:(Then bring a Book from Allah, which is a better guide than these two, that I may follow it, if you are truthful.) meaning, `in your efforts to refute the truth with false arguments.`(But if they answer you not,) means, `if they do not respond to what you tell them, and do not follow the truth,`(then know that they only follow their own lusts.) means, with no basis or evidence. p(And who is more astray than one who follows his own lusts, without guidance from Allah) means, with no guidance taken from the Book of Allah.(Verily, Allah guides not the people who are wrongdoers.)(And indeed now We have conveyed the Word) Mujahid said: "We have explained the Word to them.`` As-Suddi said something similar. Qatadah said: "Allah is saying, `He has told them what He did in the past and what He will do in the future.```(in order that they may remember.) Mujahid and others said:(We have conveyed the Word) means, to Quraysh.(52. Those to whom We gave the Scripture before it, they believe in it.) (53. And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from Muslims.``) (54. These will be given their reward twice over, because they are patient, and repel evil with good, and spend out of what We have provided for them.) (55. And when they hear evil vain talk, they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.``)

The Believers among the People of the Book
Allah tells us that the pious scholars among the People of the Book believe in the Qur`an, as He says:(Those to whom We gave the Book recite it as it should be recited, they are the ones who believe therein) (2:121).(And there are, certainly, among the People of the Scripture, those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah) (3:199).(Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say: "Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.``) (17:107-108)(And you will find the nearest in love to the believers those who say: "We are Christians. ``) until:(so write us down among the witnesses) (5:82-83). Sa`id bin Jubayr said, "This was revealed concerning seventy priests who were sent by An-Najashi (ruler of Ethiopia). When they came to the Prophet , he recited to them:(Ya Sin. By the Qur`an, full of wisdom.) (36:1-2) until he completed the Surah. They began to weep, and they embraced Islam. These other Ayat were revealed concerning them:(Those to whom We gave the Scripture before it, they believe in it. And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from Muslims.``) meaning, `even befor e the Qur`an came we were Muslims, i.e., we believed in One God and were sincerely responding to Allah`s commands.`(These will be given their reward twice over, because they are patient,) means, those who have this characteristic -- that they believed in the first Book and then in the second. Allah says:(because they are patient,) meaning, in their adherence to the truth, for taking such thing upon oneself is not easy for people. It was reported in the Sahih from the Hadith of `Amir Ash-Sha`bi from Abu Burdah that Abu Musa Al-Ash`ari, may Allah be pleased with him, said that the Messenger of Allah said:(There are three who will be given their reward twice: a man among the People of the Book who believed in his Prophet then believed in me; a slave who fulfills his duty towards Allah and towards his master; and a man who has a slave woman and educates her and teaches her good manners, then he frees her and marries her.) Imam Ahmad recorded that Abu Umamah said: "On the day of the Conquest ﴿of Makkah﴾ I was walking alongside the Messenger of Allah as he was riding, and he said some very beautiful words, including the following:(Whoever among the people of the two Books becomes Muslim, he will have his reward twice, and he has the same rights and duties as we do. Whoever among the idolators becomes Muslim will have one reward, and he has the same rights and duties as we do.)`` Allah`s saying:(and repel evil with good,) means, they do not respond to evil in kind, rather they forgive and overlook.(and spend out of what We have provided for them.) meaning, `from the lawful provision that We have given them, they spend on their families and relatives as they are required to do, and they pay Zakah and give voluntary charity.`(And when they hear evil vain talk, they withdraw from it) meaning, they do not mix with the people who indulge in such talk, rather they do as Allah says:(and if they pass by some evil vain talk, they pass by it with dignity) (25:72).(and they say: "To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.``) means, if some foolish person speaks to them in a foolish manner and says something to which it does not befit them to respond, they turn away from him and do not respond in kind with ugly speech. They never say anything but good words. Allah says of them that they say:(To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.) meaning, `we do not seek the way of the ignorant and we do not like it.`(56. Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.) (57. And they say: "If we follow the guidance with you, we would be snatched away from our land.`` Have We not established for them a secure sanctuary, to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.)

Allah guides Whom He wills
Allah says to His Messenger : `O Muhammad:(Verily, you guide not whom you like)` meaning, `the matter does not rest with you; all that you have to do is convey the Message, and Allah will guide whom He wills, and His is the ultimate wisdom,` as He says:(Not upon you is their guidance, but Allah guides whom He wills.) (2:272)(And most of mankind will not believe even if you desire it eagerly.) (12:103) This Ayah is even more specific than the following:(Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.) meaning: Allah knows best who deserves to be guided and who deserves to be misguided. It was recorded in the Two Sahihs that this Ayah was revealed concerning Abu Talib, the paternal uncle of the Messenger of Allah . He used to protect the Prophet, support him and stand by him. He loved the Prophet dearly, but this love was a natural love, i.e., born of kinship, not a love that was born of the fact that he was the Messenger of Allah . When he was on his deathbed, the Messenger of Allah called him to Faith and to enter Islam, but the decree overtook him and he remained a follower of disbelief, and Allah`s is the complete wisdom. Az-Zuhri said: "Sa`id bin Al-Musayyib narrated to me that his father, Al-Musayyib bin Hazan Al-Makhzumi, may Allah be pleased with him, said: "When Abu Talib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said:(O my uncle, say La ilaha illallah, a word which I may use as evidence in your favor before Allah ﴿in the Hereafter﴾.) Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah said: `O Abu Talib, will you leave the religion of `Abdul-Muttalib` The Messenger of Allah kept urging him to say La ilaha illallah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib` -- until, at the very end, he said that he was on the religion of `Abdul-Muttalib, and he refused to say La ilaha illallah. The Messenger of Allah said:(By Allah, I shall certainly seek forgiveness for you unless I am told not to.) Then Allah revealed:(It is not (proper) for the Prophet and those who believe to ask Allah`s forgiveness for the idolators, even though they be of kin) (9:113). And there was revealed concerning Abu Talib the Ayah,(Verily, you guide not whom you like, but Allah guides whom He wills.)`` This was recorded (by Al-Bukhari and Muslim) from the Hadith of Az-Zuhri.

The Excuses made by the People of Makkah for not believing, and the Refutation of Their Excuses
(And they say: "If we follow the guidance with you, we would be snatched away from our land.``) Allah tells us that this is the excuse which was given by some of the disbelievers for not following true guidance. They said to the Messenger of Allah :(If we follow the guidance with you, we would be snatched away from our land.), meaning, `we are afraid that if we follow the message of guidance that you have brought, and go against the pagan Arab tribes around us, they will seek to do us harm and wage war against us, and they may snatch us away from wherever we may be.` Allah said in response to them:(Have We not established for them a secure sanctuary,) meaning, the excuse they give is a lie and is false, because Allah has put them in a secure city and a venerated sanctuary which has been safe from the time it was built -- how could this sanctuary be safe for them when they believed in disbelief and Shirk, and how could it not be safe for them when they become Muslims and follow the truth(to which are brought fruits of all kinds, ) means, all kinds of fruits from the surrounding regions, from At-Ta`if and elsewhere. Similarly, the people of Makkah engaged in trade and other goods also came to their city.(a provision from Ourselves, but most of them know not.) - this is why they said what they said.(58. And how many a to