(Revealed before Hijrah)

Date of Revelation and Context
By common agreement the Surah was revealed at Mecca. According to 'Umar bin Muhammad it was revealed while the Holy Prophet, during the Hijrah, was on his way to Medina. The verse, He Who has made the teaching of the Qur’an  binding on thee will most surely bring thee back to thy ordained place of return (v. 86), clearly shows that the Holy Prophet was yet in Mecca when he was told that at first he would have to leave Mecca as a fugitive and then would come back to it as a conqueror. The preceding Surah had ended with the verse, So whoever follows guidance, follows it only for the good of his own soul; and as to him who goes astray, say, I am only a Warner, which meant that no force would be allowed to be used in the propagation of the teachings of the Qur'an. It was to establish truth of this Quranic claim that the present Surah was revealed.

Subject-Matter
The present is the third and last of the Chapters which belong to the Ta Sin Mim group. These three Chapters open with the same abbreviated letters and, therefore, possess a striking similarity in the subject-matter. They all begin with the important subject of the revelation of the Qur'an and end with the same subject. In Chapter 26th much space is devoted to the presentation by Moses of his Message to Pharaoh. In Chapter 27th pride of place is given to the manifestation that Moses saw of the Divine Glory and Majesty and to the spiritual experience which he had in the blessed Valley of Tuwa. In the present Surah, however, the different phases of Moses's life have been treated in greater detail than perhaps in any other Surah- his being taken out of the sea in a miraculous manner, his infancy and childhood, his youth, his Hijrah and his Call-the implication being that the Holy Prophet, who was the like of Moses, would also have to go through similar experiences, though under different conditions and in different circumstances. The Surah opens with an account of the pitiable condition of the Israelites under Pharaoh- how by his policy of ruthless exploitation and suppression he sought to kill in them all manly qualities and how when their humiliation had reached its nadir, God raised Moses and through him brought about their emancipation by drowning Pharaoh and his mighty hosts in the sea before their very eyes.

After the account of Moses's life-story, the Surah refers to the prophecies that are found in the Bible about the Holy Prophet and proceeds to tell the Quraish that if they accepted him, they would enjoy all those spiritual and material blessings and benefits of which Mecca, as the Centre and Citadel of the new Faith, was destined to receive. But if they rejected him, they would incur the displeasure of God. The Surah then proceeds to say that when disbelievers, onaccount of their persistent rejection of truth are seized with punishment, they start condemning and denouncing their leaders who, they say, lead them astray and are thecause of their ruin. The leaders, on their part, disown them and even curse them forhaving blindly followed them. The real cause, however, of the rejection of the Divine Message, the Surah says, is that puffed up with material wealth and thereby lulled into afalse sense of security, men of wealth and influence make light of God's Prophets, mock at them and persecute them, ignoring the supreme moral lesson which is writ large on the pages of history that the rejection of Truth has never been allowed to go unpunished and disbelief has always landed its protagonists into ruin.

Towards its close the Surah makes a pointed reference to a mighty prophecy which was implied in Moses's flight from Egypt to Midian, in his so journ there for ten years and his subsequent return to Egypt and in delivering the Israelites from Pharaoh. The prophecy was to the effect that like Moses the Holy Prophet of Islam also would leave his native place and go to live in a strange place for ten years and then would come back to the cradle of his Faith and conquer Mecca and establish Islam on a firm footing. The last few verses of the Surah sum up its subject-matter, and the Holy Prophet is told that he never had the remotest idea that hewill ever be made the bearer of the Divine Message, but now that he has actually been entrusted with his great mission, he should call all mankind to the ways of the Lord, and trusting in Him and refusing to be discouraged or dismayed, should fight his way tosuccess like the great and valiant votary of Truth he is.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
[28:1] In the name of Allah, the Gracious, the Merciful.

طسم
[28:2] Ta Sin Mim[2195A].

تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ
[28:3] These are verses of the clear Book.

نَتْلُو عَلَيْكَ مِنْ نَبَإِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ
[28:4] We rehearse unto thee a portion of the story of Moses and Pharaoh with truth, for the benefit of a people who would believe.

إِنَّ فِرْعَوْنَ عَلاَ فِي الأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِ نِسَاءَهُمْ إِنَّهُ كَانَ مِنْ الْمُفْسِدِينَ

[28:5] Verily, Pharaoh behaved arrogantly in the earth, and divided[2196] the people thereof into parties: he sought to weaken a party of them, slaying their sons, and sparing their women. Certainly, he was of the mischief- makers.

وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
[28:6] And We desired to show favour unto those who had been considered weak in the earth, and to make them leaders and to make them inheritors of Our favours,

وَنُمَكِّنَ لَهُمْ فِي الأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ
[28:7] And to establish them in the earth[2197], and to show Pharaoh and Haman[2198] and their hosts that which they feared from them[2199].

وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلاَ تَخَافِي وَلاَ تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ

[28:8] And We revealed to the mother of Moses saying, ‘Suckle him; and when thou fearest for him, then cast him into the river and fear not, nor grieve; for We shall restore him to thee, and shall make him one of the Messengers.’

فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ

[28:9] And the family of Pharaoh picked him up[2200] that he might become for them an enemy and a source of sorrow. Verily, Pharaoh and Haman and their hosts were wrongdoers.

وَقَالَتْ امْرَأَةُ فِرْعَوْنَ قُرَّةُ عَيْنٍ لِي وَلَكَ لاَ تَقْتُلُوهُ عَسَى أَنْ يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لاَ يَشْعُرُونَ

[28:10] And Pharaoh’s wife said, ‘He will be a joy of the eye, for me and for thee. Kill him not. Haply he will be useful to us, or we may adopt him as a son.’ And they perceived not the consequences thereof.[2201]

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلاَ أَنْ رَبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ

[28:11] And the heart of the mother of Moses became free from anxiety. She had almost disclosed his identity,[2202] were it not that We had strengthened her heart so that she might be of the firm believers

وَقَالَتْ ِلأَخْتِهِ قُصِّيهِ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لاَ يَشْعُرُونَ
[28:12] And she said to his sister, ‘Follow him up.’ So she observed him from afar; and they knew not of her relationship.

وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ

[28:13] And We had already ordained that he shall refuse the wet nurses; so she said, ‘Shall I tell you of a household who will bring him up for you and will be his sincere well-wishers?’

فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلاَ تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

[28:14] Thus did We restore him to his mother that her eye might be gladdened and that she might not grieve, and that she might know that the promise of Allah is true. But most of them know not.

وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ
[28:15] And when he reached his age of full strength and attained maturity, We gave him wisdom and knowledge; and thus do We reward those who do good.

وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلاَنِ هَذَا مِنْ شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ

[28:16] And he entered the city at a time when its inhabitants were in a state of heedlessness; and he found therein two men fighting — one of his own party, and the other of his enemies. And he who was of his party sought his help[2204] against him who was of his enemies. So Moses smote him with his fist; and thereby caused his death. He said, ‘This is of Satan’s doing[2205]; he is indeed an enemy, a manifest misleader.’

قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
[28:17] He said, ‘My Lord, I have wronged my soul[2206], therefore forgive me.’ So He forgave him; He is Most Forgiving, Merciful.

قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِلْمُجْرِمِينَ
[28:18] He said, ‘My Lord, because Thou hast bestowed favour upon me, I will never be a helper of the guilty.[2207]’

فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنصَرَهُ بِالأَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَى إِنَّكَ لَغَوِيٌّ مُبِينٌ

[28:19] And morning found him in the city, apprehensive, watchful; and lo! he who had sought his help the day before cried out to him again for help. Moses said to him: ‘Verily, thou art manifestly a misguided fellow.[2208]’

فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَامُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالأَمْسِ إِنْ تُرِيدُ إِلاَّ أَنْ تَكُونَ جَبَّارًا فِي الأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ

[28:20] And when he made up his mind to lay hold of the man who was an enemy[2209] to both of them, he said, ‘O Moses, dost thou intend to kill me as thou didst kill a man yesterday? Thou only intend est to become a tyrant in the land, and thou intendest not to be a peacemaker.’

وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى قَالَ يَامُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنْ النَّاصِحِينَ

[28:21] And there came a man from the far side of the city, running. He said, ‘O Moses, of a truth, the chiefs are taking counsel together against thee to kill thee. Therefore get thee away; surely I am of thy well-wishers.’

فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ
[28:22] So he went forth therefrom, fearing, watchful. He said, ‘My Lord, deliver me from the unjust people.

وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَى رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيل
[28:23] And when he turned his face towards Midian, he said, ‘I hope my Lord will guide me to the right way.’

وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمْ امْرَأتَيْنِ تَذُودَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لاَ نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ

[28:24] And when he arrived at the water of Midian, he found there a party of men, watering their flocks. And he found beside them two women keeping back their flocks. He said, ‘What is the matter with you?[2209A]’ They replied, ‘We cannot water our flocks until the shepherds take away their flocks, and our father is a very old man.’

فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
[28:25] So he watered their flocks for them. Then he turned aside into the shade, and said, ‘My Lord, I am in need of whatever good Thou mayest send down to me.’

فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لاَ تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ

[28:26] And one of the two women came to him, walking bashfully. She said, ‘My father calls thee that he may reward thee for thy having watered our flocks for us.’ So when he came to him and told him the story, he said, ‘Fear not; thou hast escaped from the unjust people.[2210]’

قَالَتْ إِحْدَاهُمَا يَاأَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الأَمِينُ
[28:27] One of the two women said, ‘O my father, hire him; for the best man that thou canst hire is the one who is strong and trustworthy.’

قَالَ إِنِّي أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَى أَنْ تَأْجُرَنِي ثَمَانِيَةَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ

[28:28] He said, ‘I intend to marry one of these two daughters of mine to thee on condition that thou serve me on hire for eight years. But if thou complete ten years, it will be of thine own accord[2211]. And I would not lay any hardship upon thee; thou wilt find me, if Allah wills, of the righteous.’

قَالَ ذَلِكَ بَيْنِي وَبَيْنَكَ أَيَّمَا الأَجَلَيْنِ قَضَيْتُ فَلاَ عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ
[28:29] He said, ‘That is settled between me and thee. Whichever of the two terms I fulfil, there shall be no injustice to me; and Allah watches over what we say.’

فَلَمَّا قَضَى مُوسَى الأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا قَالَ ِلأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ

[28:30] And when Moses had fulfilled the term, and journeyed with his family, he perceived a fire in the direction of the Mount. He said to his family, ‘Wait,[2212] I perceive a fire; haply I may bring you some useful information therefrom, or a burning brand from the fire that you may warm yourselves.’

فَلَمَّا أَتَاهَا نُودِي مِنْ شَاطِئِ الْوَادِي الأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَامُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ

[28:31] And when he came to it, he was called by a voice from the right side[2213] of the Valley, in the blessed spot, out of the tree: ‘O Moses, verily I am, I am Allah, the Lord of the worlds.’

وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ يَامُوسَى أَقْبِلْ وَلاَ تَخَفْ إِنَّكَ مِنَ الآمِنِينَ

[28:32] And it also said: ‘Throw down thy rod.’ And when he saw it move as though it were a serpent, he turned back retreating and did not wait. ‘ O Moses, come forward and fear not; surely thou art of those who are safe.

اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ

[28:33] ‘Insert thy hand into thy bosom; it will come forth white without evil effect, and draw back thy arm toward thyself to be free from fear. So these shall be two proofs from thy Lord to Pharaoh and his chiefs. Surely they are a rebellious people.’

قَالَ رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَقْتُلُونِي
[28:34] He said, ‘My Lord, I killed[2214] a person from among them, and I fear that they will kill me.

وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِي رِدْءًا يُصَدِّقُنِي إِنِّي أَخَافُ أَنْ يُكَذِّبُونِي
[28:35] ‘And my brother Aaron — he is more eloquent in speech than I; send him therefore with me as a helper[2215] that he may bear witness to my truth. I fear that they will accuse me of falsehood.’

قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلاَ يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَا أَنْتُمَا وَمَنْ اتَّبَعَكُمَا الْغَالِبُونَ

[28:36] God said, ‘We will strengthen thy arm[2216] with thy brother and We will give power to you both so that they shall not be able to reach you. Go with Our Signs. You two and those who follow you will be the winners.’

فَلَمَّا جَاءَهُمْ مُوسَى بِآيَاتِنَا بَيِّنَاتٍ قَالُوا مَا هَذَا إِلاَّ سِحْرٌ مُفْتَرًى وَمَا سَمِعْنَا بِهَذَا فِي آبَائِنَا الأَوَّلِينَ

[28:37] And when Moses came to them with Our clear Signs, they said, ‘This is nothing but sorcery devised, and we never heard the like of this among our forefathers.’

وَقَالَ مُوسَى رَبِّي أَعْلَمُ بِمَنْ جَاءَ بِالْهُدَى مِنْ عِنْدِهِ وَمَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ

[28:38] Moses said, ‘My Lord knows best who it is that has brought guidance from Him, and whose will be the reward of the final abode. Verily, the wrongdoers never prosper.’

وَقَالَ فِرْعَوْنُ يَاأَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي فَأَوْقِدْ لِي يَاهَامَانُ عَلَى الطِّينِ فَاجْعَل لِي صَرْحًا لَعَلِّي أَطَّلِعُ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ

[28:39] And Pharaoh said, ‘O chiefs, I know of no God for you other than myself; so burn me bricks of clay, O Haman, and build me a tower, that I may have a look at the God of Moses[2217], though I believe him to be one of the liars.’

وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لاَ يُرْجَعُونَ
[28:40] And he and his hosts behaved arrogantly in the land without any justification. And they thought that they would never be brought back to Us.

فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ
[28:41] So We seized him and his hosts, and cast them into the sea. See, then, how evil was the end of the wrongdoers!

وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لاَ يُنصَرُونَ
[28:42] And We made them leaders inviting people unto the Fire; and on the Day of Resurrection they will receive no help.

وَأَتْبَعْنَاهُمْ فِي هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ هُمْ مِنَ الْمَقْبُوحِينَ
[28:43] And We caused them to be followed by a curse in this world; and on the Day of Resurrection they will be among those deprived of all Good.[2217A]

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الأُولَى بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ يَتَذَكَّرُونَ

[28:44] And We gave the Book to Moses, after We had destroyed the earlier generations, as a source of enlightenment for men, and a guidance and a mercy, that they might reflect.

وَمَا كُنتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الأَمْرَ وَمَا كُنتَ مِنَ الشَّاهِدِين
[28:45] And thou wast not on the western side of the Mount when We revealed the command to Moses, nor wast thou among the witnesses[2218].

وَلَكِنَّا أَنشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ وَمَا كُنتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُوا عَلَيْهِمْ آيَاتِنَا وَلَكِنَّا كُنَّا مُرْسِلِينَ

[28:46] But We brought forth generations after Moses, and life became prolonged for them[2219]. And thou wast not a dweller among the people of Midian[2219A], rehearsing Our Signs unto them; but it is We Who sent Messengers.

وَمَا كُنتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ

[28:47] And thou wast not at the side of the Mount when We called to him and revealed to him Our prophecy concerning thee[2220]. But We have sent thee as a mercy from thy Lord, that thou mayest warn a people to whom no Warner had come before thee, that they may reflect.

وَلَوْلاَ أَنْ تُصِيبَهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلاَ أَرْسَلْتَ إِلَيْنَا رَسُولاً فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ

[28:48] And had it not been for the fact that, if an affliction should befall them because of what their hands have sent before them, they would say, ‘Our Lord, wherefore didst Thou not send a Messenger to us that we might have followed Thy Signs, and been of the believers?’ We should not have sent thee as a Messenger.

فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا لَوْلاَ أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَى أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَى مِنْ قَبْلُ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ

[28:49] But when the truth came to them from Us, they said, ‘Why has he not been given the like of what was given to Moses?’ Did they not reject that which was given to Moses before? They say, ‘Two works of sorcery — the Torah and the Qur’an — that back up each other.’ And they say, ‘We disbelieve in all.’

قُلْ فَأْتُوا بِكِتَابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدَى مِنْهُمَا أَتَّبِعْهُ إِنْ كُنتُمْ صَادِقِينَ
[28:50] Say, ‘Then bring a Book from Allah which is a better guide than these two[2221], that I may follow it, if you are truthful.’

فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ وَمَنْ أَضَلُّ مِمَّنْ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنَ اللَّهِ إِنَّ اللَّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

[28:51] But if they answer thee not, then know that they only follow their own evil inclinations. And who is more erring than he who follows his evil inclinations without any guidance from Allah? Verily Allah guides not the unjust people.

وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ
[28:52] And We have, indeed, thoroughly conveyed to them the Word, that they may be admonished.

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ
[28:53] Those to whom We gave the Book[2222] before it — they believe in it;

وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ
[28:54] And when it is recited unto them, they say, ‘We believe in it. Verily, it is the truth from our Lord. Indeed, even before it we had submitted ourselves to God.’

أُوْلَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

[28:55] These will be given their reward twice, for they have been steadfast[2223] and they repel evil with good, and spend out of what We have given them.

وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلاَمٌ عَلَيْكُمْ لاَ نَبْتَغِي الْجَاهِلِينَ

[28:56] And when they hear vain talk, they turn away from it and say, ‘Unto us our works and unto you your works. Peace be to you. We seek not the ignorant.’

إِنَّكَ لاَ تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
[28:57] Surely thou wilt not be able to guide all whom thou lovest; but Allah guides whomsoever He pleases; and He knows best those who would accept guidance.

وَقَالُوا إِنْ نَتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِزْقًا مِنْ لَدُنَّا وَلَكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

[28:58] And they say, ‘If we were to follow the guidance with thee, we should be snatched[2224] away from our land.’ Have We not established for them a safe sanctuary, to which are brought the fruits of all things, as a provision from Us? But most of them know not.

وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلاَّ قَلِيلاً وَكُنَّا نَحْنُ الْوَارِثِينَ

[28:59] And how many a habitation have We destroyed which exulted in its manner of life! And these are their dwellings which have not been inhabited after them[2225] except a little. And it is We Who became the Inheritors.

وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا رَسُولاً يَتْلُوا عَلَيْهِمْ آيَاتِنَا وَمَا كُنَّا مُهْلِكِي الْقُرَى إِلاَّ وَأَهْلُهَا ظَالِمُونَ

[28:60] And thy Lord would never destroy the towns until He has raised in the mother town thereof a Messenger[2226], reciting unto them Our Signs; nor would We destroy the towns unless the people thereof are wrongdoers.

وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَى أَفَلاَ تَعْقِلُونَ
[28:61] And whatever of the things of this world you are given is only a temporary enjoyment of the present life and an adornment thereof; and that which is with Allah is better and more lasting. Will you not then understand?

أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لاَقِيهِ كَمَنْ مَتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ

[28:62] Is he, then to whom We have promised a goodly promise the fulfilment of which he will meet, like the one whom We have provided with the good things of this life, and then on the Day of Resurrection he will be of those who will be brought arraigned before God?

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تَزْعُمُونَ
[28:63] And on that day He will call to them, and say, ‘Where are My ‘partners’ that you so imagined?’

قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَؤُلاَءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ

[28:64] Those against whom the sentence will become due, will say, ‘Our Lord, these are those whom we led astray. We led them astray, even as we had gone astray ourselves. We now dissociate ourselves from them and turn to Thee. It was not us that they worshipped.’

وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوْا الْعَذَابَ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ
[28:65] And it will be said, ‘Call upon your partners.’ And they will call upon them, but they will not answer them. And they will see the punishment. Would that they had followed the guidance!

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ
[28:66] And on that day He will call to them and say, ‘What answer did you give to the Messengers?’

فَعَمِيَتْ عَلَيْهِمُ الأَنْبَاءُ يَوْمَئِذٍ فَهُمْ لاَ يَتَسَاءَلُو
[28:67] Then all excuses[2227] will become obscure[2228] to them on that day, and they shall not even ask each other.

فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَى أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ
[28:68] But as for him who repents and believes and does righteous deeds, maybe he will be among the prosperous[2229].

وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ
[28:69] And thy Lord creates whatever He pleases and chooses whomsoever He pleases. It is not for them to choose. Glorified be Allah, and far is He above all that they associate with Him.

وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
[28:70] And thy Lord knows what their breasts conceal, and what they reveal.

وَهُوَ اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ لَهُ الْحَمْدُ فِي الأُولَى وَالآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
[28:71] And He is Allah; there is no God but He. To Him belongs all praise in the beginning and the Hereafter. His is the judgment and to Him shall you be brought back.

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ أَفَلاَ تَسْمَعُونَ

[28:72] Say, ‘Tell me, if Allah make the night continue over you till the Day of Resurrection, what God is there besides Allah who could bring you light? Will you not then hearken?’

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفَلاَ تُبْصِرُونَ

[28:73] Say, ‘Tell me, if Allah make the day continue over you till the Day of Resurrection, what God is there besides Allah who could bring you a night wherein you could rest?[2230] Will you not then see?’

وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

[28:74] And of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His bounty, and that you may be grateful.

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تَزْعُمُونَ
[28:75] And on that day He will call to them and say, “Where are My ‘partners,’ whom you so imagined?”

وَنَزَعْنَا مِنْ كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا هَاتُوا بُرْهَانَكُمْ فَعَلِمُوا أَنَّ الْحَقَّ لِلَّهِ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ

[28:76] And We shall draw from every people a witness and We shall say, ‘Bring your proof.’ Then they will know that the truth belongs to Allah. And that which they used to forge will be lost unto them.

إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لاَ تَفْرَحْ إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ

[28:77] Verily, Korah[2231] was of the people of Moses, but he behaved arrogantly towards them. And We had given him of treasures[2232] so much that his hoardings would have weighed down a party of strong men. When his people said to him, ‘Exult not, surely Allah loves not those who exult.

وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الآخِرَةَ وَلاَ تَنسَ نَصِيبَكَ مِنْ الدُّنْيَا وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلاَ تَبْغِ الْفَسَادَ فِي الأَرْضِ إِنَّ اللَّهَ لاَ يُحِبُّ الْمُفْسِدِينَ

[28:78] ‘And seek, in that which Allah has given thee, the Home of the Hereafter; and neglect not thy lot in this world; and do good to others as Allah has done good to thee; and seek not to make mischief in the earth, verily Allah loves not those who make mischief.’

قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِندِي أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ القُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلاَ يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ

[28:79] He said, ‘This has been given to me because of the knowledge I possess.’ Did he not know that Allah had destroyed before him generations that were mightier than he and greater in riches? And the guilty shall not be asked to offer an explanation of their sins[2233].

فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنيَا يَالَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ

[28:80] So he went forth before his people in his pomp. Those who were desirous of the life of this world said, ‘O would that we had the like of what Korah has been given! Truly, he is the master of great fortune.’

وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلاَ يُلَقَّاهَا إِلاَّ الصَّابِرُونَ

[28:81] But those who had been given knowledge said, ‘Woe to you, Allah’s reward is best for those who believe and do good works; and it shall be granted to none except those who are steadfast.’

فَخَسَفْنَا بِهِ وَبِدَارِهِ الأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ المُنْتَصِرِينَ

[28:82] Then We caused the earth to swallow him up and his dwelling; and he had no party to help him against Allah, nor was he of those who can defend themselves.

وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلاَ أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لاَ يُفْلِحُ الْكَافِرُونَ

[28:83] And those who had coveted his position the day before began to say, ‘Ah! it is indeed Allah Who enlarges the provision for such of His servants as He pleases and straitens it for whom He pleases. Had not Allah been gracious to us, He would have caused it to swallow us up also. Ah! the ungrateful never prosper.’

تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لاَ يُرِيدُونَ عُلُوًّا فِي الأَرْضِ وَلاَ فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ
[28:84] This is the Home of the Hereafter! We give it to those who desire not self-exaltation in the earth, nor corruption. And the end is for the righteous

مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلاَ يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلاَّ مَا كَانُوا يَعْمَلُونَ.

[28:85] He who does a good deed shall have better reward than that; and as for him who does an evil deed — those who do evil deeds shall not be rewarded but according to what they did[2234].

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَى وَمَنْ هُوَ فِي ضَلاَلٍ مُبِينٍ

[28:86] Most surely He Who had made the teaching of Qur’an binding on thee will bring these back to thy place of return[2235]. Say, ‘My Lord knows best who brings the guidance, and who is in manifest error.’

وَمَا كُنتَ تَرْجُوا أَنْ يُلْقَى إِلَيْكَ الْكِتَابُ إِلاَّ رَحْمَةً مِنْ رَبِّكَ فَلاَ تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ
[28:87] And thou didst never expect that the Book would be revealed to thee; but it is a mercy from thy Lord; so never be a helper of those who disbelieve.

وَلاَ يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ وَادْعُ إِلَى رَبِّكَ وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكِينَ
[28:88] And let them not turn thee away from the Signs of Allah, after they have been sent down to thee; and call mankind to thy Lord, and be not of those who attribute partners to Him.

وَلاَ تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لاَ إِلَهَ إِلاَّ هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلاَّ وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ

[28:89] And call not on any other God beside Allah. There is no God but He[2236]. Everything will perish except Himself. His is the judgement, and to Him will you be brought back.

2195A. See 2143

2196. The policy of "divide and rule" which has been practiced with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favored and others he exploited and suppressed. Moses's people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women.

2197. When degradation of the Israelites in Egypt reached its nadir and the cup of iniquities of Pharaoh and his people became full to the brim and God in His infallible wisdom decreed that the oppressors should be punished and those held in bondage be emancipated, He raised Moses. This phenomenon which took place in the time of every Divine Messenger witnessed its fullest and finest manifestation during the ministry of the Holy Prophet of Islam.

2198. Haman was the title of the high priest of the god Amon; 'ham,' in Egyptian language meaning, high priest. The god Amon dominated all other Egyptian gods. 'Haman was the director of both the treasury and the granary and director also of the soldiers and all the craftsmen of Thebes. His name was Nebunnef and he was high priest under Rameses II and his son Merneptah. Being the head of the extremely rich sacerdotal organization, embracing all the priesthoods of the country, his power and prestige had increased so much that he controlled a most influential political faction and even kept his own private army'(“A History of Egypt" by James Henry Breasted, Ph. D.). Haman is also said to be the name of a minister of Ahasuerus, a king of Persia who lived many ages after Moses's time. There is nothing strange or objectionable in two persons living in two different periods bearing the same name.

2199. Exploitation and tyranny produce their own nemesis and the exploiters and oppressors never feel secure from the standard of revolt being raised against them by those whom they exploit, suppress or oppress. The greater the oppression of the tyrant, the greater his fear of revolt from those who are oppressed. Pharaoh, too, was seized with this fear.

2200. The particle lam in Liyakuna (so that he became) is called Lam al 'Aqibah and denotes result and consequence.

2201. God's ways indeed are inscrutable. Pharaoh did not know that the very child, upon whom he was lavishing so much care and love, would one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and tyrannized over them for a long time.

2202. Moses's mother was so much pleased with Moses having been restored to her that out of extreme joy she was on the point of declaring that the child belonged to her. If God had not restrained her, she almost had told people about the whole affair-how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.

2203. Moses was fully equipped with temporal as well as Divine knowledge. Having been brought up in the house of a great monarch of the time he must have had the best tutors to teach him the current sciences. His physical development was also perfect as is apparent from the next verse, and he was inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a Muhsin, i.e., a constant doer of good deeds.

2204. Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.

2205. The expression, This is of satan's doing, according to Arabic idiom means that some evil thing has happened, i.e., 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e., the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e., 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter's death was accidental. Evidently, there was no intention on Moses's part to kill him. The Qur'an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses's interference and the death of the Egyptian (Jew. Enc. under "Moses").

2206. Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he could not bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.

2207. The verse shows Moses as saying, 'My Lord! Thou hast always been gracious to me, so in my gratitude to Thee for Thy favor, I promise that I will always help the oppressed as I did on the last occasion, and will never take sides with the oppressor.' Or it may mean, 'My Lord, since Thou hast been always kind and gracious to me, how can I be a helper and supporter of the oppressors?'

2208. Moses seems to reproach the Israelite who called him for help by saying to him, 'You are a foolish fellow and not being able to realize the consequences of your actions you readily become involved in trouble.' The words do not mean, as is generally misunderstood, that Moses regarded the man as an offender.

2209. The words, who was an enemy to both of them; show that the man referred to was an Egyptian. But if he was an Israelite; as the Bible says, then he must have been in league with the Egyptians and must have reported the previous day's incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.

2209A. What is your trouble; or what is the matter with you?

2210.  The words, thou hast escaped from the unjust people, show that on hearing Moses's story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.

2211. The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it; viz., that Shu'aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu'aib having grown very old needed an honest man to look after his flocks and Moses having been found by him to be possessed of the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu'aib, however, being a godly person either himself realized, or was informed by God by revelation, that a great future lay before Moses. He; therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Shu'aib offered to marry his daughter to Moses in lieu of the latter serving him for eight or ten
years. Whatever remuneration Moses might have received from Shu'aib had nothing to do with the marriage proposal.

2212. Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family. in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.

2213. Whereas Moses was only on the side of the blessed spiritual valley, the Holy Prophet Muhammad had actually entered it (53:14, 15). Moses could not attain that high stage of nearness to God which was reserved for the Holy Prophet.

2214. Moses alludes to the mere fact of a man having been accidentally killed by him and not that he pleads guilty to the charge of deliberately killing him.

2215. Rid' means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; an aider or helper. They say, Fulanun Rid'u Fulanin, i.e., such a one is an aider to such a one (Lane).

2216. A’dud means, the upper arm or upper half of the arm; an aider or assistant (Lane).

2217. The verse is susceptible of two interpretations: (1) The Israelites were already working as laborers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophet hood. They must be put to hard labor; then will they come to their senses and give up having false illusions about God and Prophet hood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.

2217A. Maqbuh means, removed from or deprived of good; driven from good like a dog; rendered abominable (Lane).

2218. The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18:18) has been fulfilled so clearly and in such detail as if he was present in person with Moses when the latter was making the prophecy.

2219. Ages passed and a long line of Prophets appeared after Moses and they preached their Messages, yet none of these Prophets ever claimed to be 'the Prophet like unto Moses' about whom Moses had made the prophecy mentioned in Deut. 18:18, till the Qur'an was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). So the prophecy evidently was from God and could not have been put into his mouth by the Holy Prophet who came centuries after him. The people of Moses had almost forgotten this and other prophecies concerning the Holy Prophet on account of the lapse of time.

2219A.  These words refer to a striking resemblance of the Holy Prophet with Moses. Like Moses who lived in Midian for ten years among a strange people and then went back to Egypt to reclaim his oppressed people from the bondage of Pharaoh, the Holy Prophet lived in Medina for ten years and then came to Mecca to conquer it.

2220. The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18:18) and then to have claimed to have come in fulfillment of that prophecy.

2221. The verse alludes to the very high position which both the Qur'an and the Torah hold among heavenly Scriptures, the Qur'an being par excellence the best among the revealed Books and the Torah taking the second place.

2222. Al-Kitab referring particularly to the Torah or to every revealed Book, the verse may either mean: (1) Those, who have been given a right understanding of the Book- the Torah, and ponder over it, are sure to believe in it-the Qur'an. Or (2) from among the followers of every revealed Book a large section will believe in the Qur'an and join the fold of Islam during the ages.

2223. Such persons from among the 'People of the Book' as believe in the Qur'an will have double reward for the belief both in the Torah and the Qur'an and also for suffering patiently for the cause of Truth.

2224. The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.

2225. There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid,  and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.

2226. The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.

2227. Anba' (excuses) is the plural of Naba' which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defense.

2228. 'Amiya 'Alaihi'l Amru means, the affair became obscure or confused to him (Lane).

2229. According to Islam the door of repentance always remains open. The sinner can repent even with the last breath of life. He is never beyond redemption except when by persistent rejection of Truth he himself deliberately chooses to shut the door of repentance upon him.

2230. Whereas both perpetual work and perpetual rest are injurious to man's physical health, periodical rest in the form of night and periodical work in the shape of day are great boons of God. At night our jaded and tired limbs are rested and we are able with renewed vigor to do the next day's work, and in the day we work and earn our livelihood. Thus their alternation constitutes a great Divine blessing.

2231. Qarun (Korah) was fabulously rich. He stood high in the favor of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar;" or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh's Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favors from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.

2232. Mafitih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).

2233. The guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or the meaning is that the guilty will not be given an opportunity to defend themselves; their sins and crimes being all too patent.

2234. The Divine law of compensation works in this way that whereas for good works the reward is many times greater, the punishment for an evil deed is less than what the guilty person incurs, or at the most proportionate to it.

2235. This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz., that one day he will have to leave Mecca and then eventually he will come back to it as a victor and conqueror. The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the like of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were the years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the Centre and Citadel of his Faith. He returned to it as a conqueror and a victor and was fully successful in his life's mission.

2236. Wajh means, self; face; chief of a people; object or purpose which one is pursuing; place to which one goes or directs his attention; pleasure; favor; sake; etc. (Lane).