Ta-Ha

The Tafsir of Surah Ta Ha


(Chapter - 20)


Which was revealed at Makkah
In the Name of Allah, the Most Gracious, the Most Merciful.(1. Ta Ha.) (2. We have not sent down the Qur`an unto you to cause you distress,) (3. But only as a Reminder to those who fear (Allah).) (4. A revelation from Him Who created the earth and high heavens.) (5. The Most Gracious Istawa the Throne.) (6. To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) (7. And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) (8. Allah! There is no God but Him! To Him belong the Best Names.)

The Qur`an is a Reminder and a Revelation from Allah
We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says,(We have not sent down the Qur`an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur`an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur`an was only reve- aled to Muhammad to cause him distress.` Therefore, Allah revealed,(Ta Ha. We have not sent down the Qur`an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah said,(Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah`s statement,(We have not sent down the Qur`an unto you to cause you distress,) "This is like His statement,(So recite as much of the Qur`an as may be easy (for you).) ﴿73:20﴾ For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer.`` Qatadah said,(We have not sent down the Qur`an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise.`` Allah said,(But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying,(A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur`an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.` It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah`s statement,(The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah`s statement,(To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah`s statement,(and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth.`` Concerning Allah`s statement,(And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur`an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says,(Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.``) ﴿25:6﴾ `Ali bin Abi Talhah reported that Ibn `Abbas said,(He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and(that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement,(The creation of you all and the resurrection of you all are only as a single person.) ﴿31:28﴾ Concerning Allah`s statement,(Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur`an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.`(9. And has there come to you the story of Musa) (10. When he saw a fire, he said to his family: "Wait! Verily, I have seen a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire.``)

A Discussion of the Message of Musa
From this point, Allah begins to mention the story of Musa, how revelation began to come to Him, and Allah`s speaking directly to him. This occurred after Musa had completed the time agreed upon between he and his father-in-law that he would herd sheep. He was traveling with his family, and it has been said that he was headed for the land of Egypt, after having been away from it for more than ten years. He had his wife with him and he became lost on the way during a cold, wintery night. Therefore, he settled down, making a camp between some mountain passes and mountains that were covered with snow, sleet, dense clouds, darkness and fog. He began to try to make a fire with a kindling device he had with him, in order to produce some light, as was customary. However, it would not kindle anything and it even stopped giving off sparks. While he was in this condition, he saw a fire from the side of the mountain. It appeared to him to be a fire glowing from the right side of the mountain from where he was. He then announced the good news to his family saying,(Verily, I have seen a fire; perhaps I can bring you some burning brand) This means a flame from a fire. In another Ayah he said,(or a burning firebrand.) ﴿28:29﴾) This is a coal that has a burning flame.(that you may warm yourselves. ) ﴿28:29﴾ This proves that it was in fact cold weather at that time. Concerning his statement,(some burning brand) This proves that it was dark. In reference to his statement,(or find some guidance at the fire.) This means someone who can guide me to the road. This proves that he lost the road. This is as Ath-Thawri reported from Abu Sa`id Al-A`war, from `Ikrimah, from Ibn `Abbas that he said concerning Allah`s statement,(or find some guidance at the fire.) "This means someone who will guide me to the road. They were cold and had lost their way. Then, when he (Musa) saw the fire he said, `Either I will find someone who can guide us to the road, or at least I can bring you all some fire that you can kindle with.` ``(11. And when he came to it (the fire), he was called by name: "O Musa!``) (12. "Verily, I am your Lord! So take off your shoes; you are in the sacred valley, Tuwa.``) (13. "And I have chosen you. So listen to that which will be revealed (to you)``) (14. "Verily, I am Allah! There is no God but Me, so worship Me, and perform Salah for My remembrance.``) (15. "Verily, the Hour is coming -- and I am almost hiding it -- that every person may be rewarded for that which he strives.``) (16. "Therefore, let not the one who believes not therein, but follows his own lusts, divert you therefrom, lest you perish.``)

The First Revelation to Musa
Allah, the Exalted, says,(And when he came to it,) This is referring to the fire when he approached it.(He was called by name: "O Musa!``) In another Ayah it says,(He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.``)﴿28:30﴾ However, here Allah says,(Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,`(So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered.`` It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah`s statement,(Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley.`` Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred` and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah`s statement,(When his Lord called him in the sacred valley of Tuwa.) ﴿79:16﴾ Allah`s statement,(And I have chosen you.) is similar to His statement,(I have chosen you above men by My Messages, and by My speaking (to you).) ﴿7:144﴾ This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people`` Musa said, "No.`` Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. `` Concerning Allah`s statement,(So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you.``(Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah`s statement,(so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me.``(and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me.`` It has also been said that it means, "And establish the prayer whenever you remember Me.`` There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah said,(Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah said,(Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah`s statement,(Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah`s statement,(I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself.`` Ibn `Abbas then would say, "Because nothing is ever hidden from Allah`s Self.`` `Ali bin Abi Talhah reported from Ibn `Abbas that he said,(I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah).`` Allah also said,(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) ﴿7:187﴾ This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah`s statement,(that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did.``(So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) ﴿99:7-8﴾(You are only being requited for what you used to do.) ﴿52:16﴾ Allah said,(Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost.(lest you perish.) This means that you will be destroyed and ruined.(And what will his wealth avail him when he goes down (in destruction)) ﴿92:11﴾(17. "And what is that in your right hand, O Musa``) (18. He said: "This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.``) (19. (Allah) said: "Cast it down, O Musa!``) (20. He cast it down, and behold! It was a snake, moving quickly. ) (21. Allah said: "Grasp it and fear not; We shall return it to its former state.``)

The Stick of Musa turned into a Snake
This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah`s statement,(And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, "He (Allah) only said this to him in order to draw his attention to it.`` It has also been said, "He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now.``(And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation.(He said: "This is my stick, whereon I lean...``) I lean on it while I am walking.(and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ` `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, "﴿It is﴾ when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating.`` Maymun bin Mahran also said the same. Concerning his statement,(and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah`s statement,((Allah) said: "Cast it down, O Musa!``) "Throw down this stick that is in your right hand, O Musa.``(He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements.(moving quickly.) moving restlessly. Concerning Allah`s statement,(We shall return it to its former state. ) the form that it was in, as you recognized it before.(22. "And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,``) (23. "That We may show you (some) of Our greater signs.``) (24. "Go to Fir`awn! Verily, he has transgressed.``) (25. He said: "O my Lord! Open for me my chest.``) (26. "And ease my task for me;``) (27. "And loosen the knot from my tongue,``) (28. "That they understand my speech.``) (29. "And appoint for me a helper from my family,``) (30. "Harun, my brother.``) (31. "Increase my strength with him,``) (32. "And let him share my task,``) (33. "That we may glorify You much,``) (34. "And remember You much,``) (35. "Verily, You are ever seeing us.``)

The Hand of Musa turning White without any Disease
This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying:(And press your hand to your side:) Allah said in another Ayah,(And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) ﴿28:32﴾ Mujahid said,(And press your hand to your side:) "This means put your palm under your upper arm.`` When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement,(it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime.`` This is why Allah says,(That We may show you (some) of Our greater signs.)

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

The Supplication of Musa
((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.``) Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn`s own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said,(O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me.``(And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him,(Am I not better than this one who is despicable and can scarcely express himself clearly)﴿43:52﴾ This means that he is not eloquent in speech. Concerning Allah`s statement,(And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet.`` Ibn Abi Hatim recorded that `A`ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother`` The people said, "We do not know.`` The man said, "By Allah, I know.`` `A`ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother.`` The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother.`` Then `A`ishah said, "By Allah, he has spoken truthfully.`` This is why Allah commended Musa by saying,(And he was honorable before Allah.)﴿33:69﴾ Concerning Musa`s statement,(Increase my strength with him.) Mujahid said, "This means to make my back strong.``(And let him share my task.) make him my consultant in this matter.(That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down.`` Concerning his statement,(Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.(36. (Allah) said: "You are granted your request, O Musa!``) (37. "And indeed We conferred a favor on you another time (before).``) (38. "When We inspired your mother with that which We inspired.``) (39. "Saying: `Put him (the child) into the Tabut and put it into the river; then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.` And I endued you with love from Me, in order that you may be brought up under My Eye.``) (40. "When your sister went and said: `Shall I show you one who will nurse him` So We restored you to your mother, that she might cool her eyes and she should not grieve. Then you did kill a man, but We saved you from great distress and tried you with a heavy trial.``)

Glad Tidings of the acceptance of Musa`s Supplication and the Reminder of the Previous Blessings
This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah`s previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn`s people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said,(And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart.) ﴿28:10﴾ So the river carried him to the home of Fir`awn.(Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of ) grief.) ﴿28:8﴾ Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa`s arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn`s own bed. He would be sustained by Fir`awn`s food and drink, while receiving the love of Fir`awn and his wife. This is why Allah said,(and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said,(And I endued you with love from Me,) "This means, `I made My creatures love you.` ``(in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, "This means, `You will be raised under Allah`s Eye.` `` Concerning Allah`s statement,(When your sister went and said: `Shall I show you one who will nurse him` So We restored you to your mother, that she might cool her eyes) When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. Allah, the Exalted, says,(And We had already forbidden (other) foster suckling mothers for him) ﴿28:12﴾ Then, his sister came and said,(Shall I direct you to a household who will rear him for you, and look after him in a good manner) ﴿28:12﴾ She meant, "Shall I guide you to someone who can nurse him for you for a fee`` So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn`s family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. Allah, the Exalted, says here,(So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you.(Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn`s people).(but We saved you from great distress) This is what he was feeling due to Fir`awn`s family intending to kill him. So he fled from them until he came to the water of the people of Madyan. This is when the righteous man said to him,(Fear you not. You have escaped from the people who are wrongdoers.) ﴿28:25﴾(40. Then you stayed a number of years with the people of Madyan. Then you came here according to the fixed term which I ordained (for you), O Musa!) (41. And I have chosen you for Myself.) (42. Go you and your brother with My Ayat, and do not, you both, slacken and become weak in My remembrance.) (43. Go both of you to Fir`awn, verily, he has transgressed.) (44. And speak to him mildly, perhaps he may accept admonition or fear (Allah).)

Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation
Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says,(Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment.`` `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said,(Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood.`` Concerning Allah`s statement,(And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will.`` Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,(Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise.`` Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you`` Musa replied, "Yes.`` Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me`` Musa replied, "Yes.`` Therefore, Adam defeated Musa`s argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah`s statement,(Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles.(And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow.`` Mujahid reported that Ibn `Abbas said, "This means do not be weak.`` The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah`s statement;(Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him.(And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says,(Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) ﴿16:125﴾ Concerning Allah`s statement,(perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction,(or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says,(For such who desires to remember or desires to show his gratitude.) ﴿25:62﴾ Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.(45. Both of them said: "Our Lord! Verily, we fear lest he should hasten to punish us or lest he should transgress.``) (46. He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.``) (47. "So go you both to him, and say: `Verily, we are both Messengers of your Lord, so let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!``) (48. `Truly, it has been revealed to us that the torment will be for him who denies, and turns away.```)

Musa`s fear of Fir`awn and Allah`s strengthening Him
Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him:(Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, "To exceed the bounds.``(He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.``) meaning; "Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support.``(So go you both to him, and say: "Verily, we are both Messengers of your Lord...``)

Musa admonishes Fir`awn
Concerning his statement,(indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord.(And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.` Because of this, when the Messenger of Allah wrote a letter to Heraclius, the emperor of Rome, beginning with,(In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn,(And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says,(Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) ﴿79:37-39﴾ Allah, the Exalted, also says,(Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) ﴿92:14-16﴾ Allah also says,(So he neither believed nor prayed! But on the contrary, he belied and turned away.) ﴿75:31-32﴾ This means that he denied with his heart and turned away by his actions.(49. Fir`awn said: "Who then, O Musa, is the Lord of you two``) (50. ﴿Musa﴾ said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.``) (51. ﴿Fir`awn﴾ said: "What about the generations of old``) (52. ﴿Musa﴾ said: "The knowledge thereof is with my Lord, in a Record. My Lord neither errs nor forgets.``

The Conversation between Musa and Fir`awn
Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner:(Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself.``((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.``) `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything.`` Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep.`` Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form.`` Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature.`` Sa`id bin Jubayr said concerning His statement,((Who) gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation.`` Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog`s form is not like the sheep`s. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright,`` is similar to Allah`s statement,(And Who has measured; and then guided.) ﴿87:3﴾ This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted.((Fir`awn) said: "What about the generations of old``) The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, "If the matter is as you say, then what happened to those people They did not worship your Lord. Instead they worshipped other gods besides Him.`` Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah`s Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds.(My Lord neither errs nor forgets.) This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.(53. Who has made earth for you like a bed; and has opened ways for you therein, and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.) (54. Eat and pasture your cattle; verily, in this are Ayat for men of understanding.) (55. Thereof We created you, and into it We shall return you, and from it We shall bring you out once again.) (56. And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.)

The Completion of Musa`s Reply to Fir`awn
This is from the completion of Musa`s speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said,(He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa`s reply. Yet, Musa continued by saying, "He is the One Who made the earth as a bed for you.`` Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.` It also may mean `that which you stand upon, sleep upon or travel upon its back.`(and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.` This is just as He, the Exalted, said,(And placed therein broad highways for them to pass through, that they may be guided.) ﴿21:31﴾(and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well.(Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.`(Verily, in this are Ayat.) This means proofs, signs and evidences.(for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him.(Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.` The statement, "And from it We shall bring you out once again,`` means,(On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) ﴿17:52﴾ This Ayah is similar to Allah`s statement,(He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.``) ﴿7:25﴾

Musa showed Fir`awn all of the Signs but He did not believe Concerning Allah`s statement,
(And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says,(And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) ﴿27:14﴾(57. He (Fir`awn) said: "Have you come to drive us out of our land with your magic, O Musa``) (58. "Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance.``) (59. (Musa) said: "Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon).``)

Fir`awn describes Musa`s Proofs as being Magic and Their Agreement to hold a Contest
Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, "This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us.`` Fir`awn then said, "Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing.``(so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.` With this, Musa said to them,(Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year`s festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said,(and let the people assemble) meaning all of them.(when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, "The day of their festivity was the day of `Ashura`.`` As-Suddi, Qatadah and Ibn Zayd said, "It was the day of their great celebration.`` Sa`id bin Jubayr said, "It was the day of their great bazzar.`` These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, "It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not.``(60. So Fir`awn withdrew, devised his plot and then came back.) (61. Musa said to them: "Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably.``) (62 Then they debated one with another what they must do, and they kept their talk secret.) (63. They said: "Verily, these are two magicians. Their object is to drive you out from your land with magic, and to take you away from your exemplary way.``) (64. "So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful.``)

The Meeting of the Two Parties, Musa`s Propagation of the Message and the Magicians
Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says,(And Fir`awn said: "Bring me every well-versed sorcerer.``) ﴿10:79﴾ Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said,(Will there surely be a reward for us if we are the winners He (Fir`awn) said: "Yes, and you shall then verily be of those brought near (to myself).``) ﴿26:41-42﴾(Musa said to them: "Woe unto you! Invent not a lie against Allah...``) This means, "Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah.``(lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.`("...And surely, he who invents a lie will fail miserably.`` Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, "This is not the speech of a magician, but it is the speech of a Prophet.`` Another said, "No, he is only a magician.`` There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah`s statement,(and they kept their talk secret.) means, they held secret counsel among themselves about this matter.(They said: "Verily, these are two ﴿Hadhan﴾ magicians...``) This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (????? ???????? ????????????) Which carries the same meaning, "Verily, these are two ﴿Hadhayn﴾ magicians.`` This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, "You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land.`` Concerning Allah`s statement,(and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.` For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, "If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you.`` Ibn `Abbas mentioned concerning Allah`s statement,(and to take you away from your exemplary way. ) "This means their kingdom, which they were in, and their livelihood.`` `Abdur-Rahman bin Zayd said, "This superior way means that which they were upon.``(So devise your plot, and assemble in line.) This means, "All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother.``(And whoever overcomes this day will be indeed successful.) meaning "Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership.``(65. They said: "O Musa! Either you throw first or we be the first to throw``) (66. ﴿Musa﴾ said: "Nay, throw you (first)!`` Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) (67. So Musa conceived fear in himself.) (68. We (Allah) said: "Fear not! Surely, you will have the upper hand.``) (69. "And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician`s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.``) (70. So the magicians fell down prostrate. They said: "We believe in the Lord of Harun and Musa.``)

The Competition, Musa`s Victory, and the Magician`s Faith
Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa,("Either you throw first...``) meaning, "you go first.``("...or we be the first to throw`` (Musa) said: "Nay, throw you (first)!``) This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.`(Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw,(Then said: "By the might of Fir`awn, it is we who will certainly win!``) ﴿26:44﴾ And Allah, the Exalted, says,(They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) ﴿7:116﴾ Here, He says in this Surah,(Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah`s statement,(So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said,(That which they have made is only a magician`s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be,`` and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!`` This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith.`` l

The Number of Magicians
Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came.`` Ibn Abi Hatim also reported that Al-Awza`i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it.`` It is reported from Sa`id bin Jubayr that he said concerning Allah`s statement,(So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration.`` `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.(71. (Fir`awn) said: "Believe you in him before I give you permission Verily, he is your chief who has taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms, and you shall surely know which of us can give the severe and more lasting torment. ``) (72. They said: "We prefer you not over what have come to us of the clear signs and to Him (Allah) Who created us. So, decree whatever you desire to decree, for you can only` decree (regarding) this life of the world.``) (73. "Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your reward, and more lasting.``)

Fir`awn`s turning against the Magicians, His threatening Them and Their Reply
Allah, the Exalted, informs of Fir`awn`s disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying,(Believe you in him (Musa)) This means, "Do you have faith in him``(before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me.`` Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie.(Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious.`` Allah says in another Ayah,(Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) ﴿7:123﴾ Then he began threatening them. He said to them,(So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution.`` Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion).`` This was reported by Ibn Abi Hatim. Concerning Allah`s statement,(And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished.`` So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed,(They said: "We prefer you not over what have come to us of the clear signs...``) meaning, "We do not chose you over the guidance and conviction that we have received. ``(and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us.`` It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!``(So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve.``(for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode.``(Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did.`` It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.` Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah`s statement,(and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows.``` Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said,(We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)`` `Abdur-Rahman bin Zayd bin Aslam said the same. Allah`s statement,(And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you.``(and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. ``(74. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live.) (75. But whoever comes to Him as a believer, and has done righteous good deeds, for such are the high ranks,) (76. `Adn Gardens, under which rivers flow, wherein they will abide forever, and such is the reward of those who purify themselves.)

The Magicians admonish Fir`awn
The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah`s eternal and endless reward. They said,(Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal.(then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah`s statement,(Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) ﴿35:36﴾ Allah also said,(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) ﴿87:11-13﴾(And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us.`` He will say: "Verily, you shall abide forever.``) ﴿43:77﴾ Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,(The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them.`` Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah lived in the desert.`` This is how Muslim recorded this narration in his Sahih. Concerning Allah`s statement,(But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds.(for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said,(Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah said,(Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them. ) The people said, "O Messenger of Allah, these are the dwellings of the Prophets.`` He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording,(And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying,(Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously.(under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity.(and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.(77. And indeed We revealed to Musa: "Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid.``) (78. Then Fir`awn pursued them with his hosts, but the sea ﴿Al-Yamm﴾ completely overwhelmed them and covered them up.) (79. And Fir`awn led his people astray, and he did not guide them.)

The Children of Israel leave Egypt
Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn`s captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them,(Verily, these indeed are but a small band. And verily, they have done what has enraged us.) ﴿26:54-55﴾ Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise.(And when the two hosts saw each other) ﴿26:61﴾ This means that each person of the two parties was looking at the other party.(The companions of Musa said: "We are sure to be overtaken.`` (Musa) said: "Nay, verily, with me is my Lord. He will guide me.``) ﴿26:61-62﴾ Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa,(And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, "Split for me, by the leave of Allah.`` Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said,(and strike a dry path for them in the sea, fearing neither to be overtaken...) This means being caught by Fir`awn.(nor being afraid.) meaning, "Do not be afraid of the sea drowning your people.`` Then, Allah, the Exalted, said,(Then Fir`awn pursued them with his hosts, but the sea ﴿A