CHAPTER 28: AL-QASAS (THE STORIES)

 

It was revealed during the Meccan period. It consists of 88 verses. It takes its name from the word mentioned in the 25th verse. Qasas means "stories." The 85th verse was revealed during the Hijra (migration), and verses 52-55 were revealed during the Medina period. (H. T. FEYIZLI, 1/384)

 

In the name of Allah, the Most Gracious, the Most Merciful.

 

28/1-6 THE NEWS OF MOSES AND PHARAOH

 

Translation

 

1- Tâ, Sîn, Mîm.

 

2- These are the verses of the manifest Qur’an.

 

3- (O Messenger!) We recite to you (a part) of the news of Moses and Pharaoh in truth for a people who believe.

 

4- Indeed, Pharaoh exalted himself in the land (Egypt) (and resorted to tyranny. To maintain his system and administration), he divided its people into groups. He sought to weaken a group among them (the Israelites by putting them under pressure), slaughtering their sons and letting their women live. For he was indeed one of the corrupters.

 

5, 6- And We desired to bestow favor upon those who were weakened (and oppressed) in the land (Egypt), and to make them leaders and to make them the heirs (of Egypt), and to establish them in the land with authority, and to show Pharaoh, Haman, and their hosts through them that which they were wary of.

 

Commentary

 

(1) ‘Tâ, Sîn, Mîm.’ The disconnected letters (al-muqatta'at) are intended to draw attention to and serve as a warning regarding the miraculous nature (i’jaz) of the Holy Qur’an. (M. A. SÂBÛNİ, 2/390) Following these letters, the book, verses, or revelation are generally mentioned. In this surah, the Qur’an is being spoken of. (I. KARAGOZ 5/422)

 

(2) ‘These are the verses of the manifest Qur’an.’ Consequently, this manifest book is not the work of a human being. Human beings do not have the power to produce such a book. This book is the revelation that the Almighty Allah recited to His servant. (S. KUTUB, 8/70)

 

That is to say, these are the verses of the book whose goodness and blessing are evident, or which clarifies the lawful (halal) and the prohibited (haram), the promise and the threat, sincerity (ikhlas) and tawhid (oneness of Allah); or a book that is both clear in itself and reveals the true nature of affairs, containing knowledge of what has been and what will be. (S. HAWWA, 10/476)

 

(3) ‘(O Messenger!) We recite to you (a part) of the news of Moses and Pharaoh in truth for a people who believe.’ This means that Gabriel is reciting this book to you by Our command. Among the things he recites is the news of Moses and Pharaoh. We recite what We recite to you with the truth. We tell it exactly as it happened. We describe it as if you were seeing it and as if you were personally there. These things We tell are for those who believe—that is, for those who were already known in Our knowledge that they would believe. This is because the recitation only benefits them; therefore, it is they who will take a lesson from it. (S. HAWWA, 10/476)

 

(4) ‘Indeed, Pharaoh exalted himself in the land (Egypt) (and resorted to tyranny. To maintain his system and administration), he divided its people into groups.’ This means that he turned to tyranny on the lands over which he was sovereign; he became arrogant, acted as a despot, transgressed, exceeded the limits in oppression, and displayed greatness. He imagined himself to be something other than what he was, boasted, and forgot his state of servitude. (S. HAWWA, 10/477)

 

‘..and divided its people into groups.’ This rebellious Pharaoh had become arrogant on earth and established a tyrannical order by displaying greatness. He divided the people of Egypt into various groups and applied a different treatment to each group. He applied the heaviest of pressure and torture to the Children of Israel. This was because they had certain corruptions and deviations from the religion of Pharaoh and his people, yet they fundamentally believed in a single God and rejected the divinity of Pharaoh as well as the idolatrous beliefs of all the Pharaoh-supporters. (S. KUTUB, 8/73)

 

‘He sought to weaken a group among them (the Israelites by putting them under pressure), slaughtering their sons and letting their women live. For he was indeed one of the corrupters.’ What is meant here is the Children of Israel. In those times, they were the most esteemed society of their era. Allah had afflicted them with this tyrannical and stubborn king. He used them for the meanest of tasks and made them work day and night in the affairs of himself and his subjects. Along with this, he killed their sons and left their women alive. (From Ibn Kathir, S. HAWWA, 10/477)

 

In order to eliminate the potential danger he sensed from this group—who did not serve him and did not adopt his claim to divinity—and to subject them to a systematic genocide, he implemented an extremely loathsome and terrifyingly hellish plan. Employing them in the most difficult and dangerous tasks, humiliating them, and subjecting them to various tortures were parts of this plan. Likewise, to prevent their population from increasing, killing the male children as soon as they were born and leaving the female children without men were also parts of the implemented plan. Thus, he planned for them to become weak by the decrease of men and the increase of women alongside the torture and distress they suffered, reaching a state where they could not revolt against him. (S. KUTUB, 8/73)

 

(5) ‘And We desired to bestow favor upon those who were weakened (and oppressed) in the land (Egypt), and to make them leaders and to make them the heirs (of Egypt).’ (6) ‘And to establish them in the land with authority, and to show Pharaoh, Haman, and their hosts through them that which they were wary of.’ Even though Pharaoh pursued a policy of crushing and finishing off the Children of Israel, the result would manifest against Pharaoh and in favor of the Children of Israel. In the end, what they truly feared happened. Pharaoh and his army were destroyed by drowning. Both his state and the sacred lands came under the rule of the Children of Israel through the means of ruler-prophets who emerged from among them, such as Prophet David (Dawud) and Prophet Solomon (Sulayman). (see A’raf 7/137, O. CELIK, 3/680)

 

It would be a more accurate approach to understand the term ‘eimme / leaders’ mentioned in the verse as ‘those who were saved from slavery and governed themselves.’ Essentially, the phrase ‘and to make them heirs’ mentioned after the word ‘eimme,’ followed by the verse ‘And to establish them in a certain place; (and We wanted) to show Pharaoh, Haman, and the soldiers of both, the things they were guarding against,’ indicates that this approach is correct. Because in the expressions in question, Almighty Allah clearly declares that He made the Children of Israel heirs to the people of Pharaoh and settled them in a specific homeland, and also that He showed Pharaoh, Haman, and the soldiers of both the things they feared and guarded against. (M. DEMIRCI, 2/480, 481)

 

(6) ‘And to establish them in the land with authority, and to show Pharaoh, Haman, and their hosts through them that which they were wary of.’ This means: let Us give them sovereignty on earth so that their commands may be implemented on earth. Does the expression ‘on earth’ mentioned here refer only to Palestine, or does it include Damascus/Syria and Egypt? If one pays attention, the influence of the Children of Israel during the period of Prophet Solomon (Sulayman) spread to all these regions, including Yemen. (S. HAWWA, 10/479)

 

28/7-9 A COMFORT TO THE EYE FOR ME AND FOR YOU!

 

Translation

 

7- And We inspired the mother of Moses, saying: "Suckle him; then when you fear for him, cast him into the river (the Nile) (inside a chest). Do not fear and do not grieve! For We shall restore him to you and shall make him one of the messengers."

 

8- Then the people of Pharaoh picked him up (from the Nile) (after his mother left him there). But in the end, he was to become an enemy and a (source of) grief for them. Surely Pharaoh, Haman, and their hosts were indeed very wrong.

 

9- Pharaoh’s wife said (to Pharaoh upon seeing a child in the chest): "(Let him be) a comfort to the eye for me and for you. Do not kill him; perhaps he may be of benefit to us, or we may adopt him as a son." And they were not aware (of what was to happen).

 

Commentary

 

(7) ‘And We inspired the mother of Moses, saying: "Suckle him; then when you fear for him, cast him into the river (the Nile) (inside a chest). Do not fear and do not grieve! For We shall restore him to you and shall make him one of the messengers."’ We informed her through inspiration (ilham), a dream, or the tidings of an angel. Indeed, a similar thing happened to Mary. The revelation (wahy) mentioned here is not the revelation of prophethood (risalah), because a woman cannot be a prophet. (From Nasafi, S. HAWWA, 10/480)

 

In this noble verse, there are two commands, two prohibitions, two pieces of news, and two glad tidings. The difference between fear and grief is as follows: Fear is the anxiety a person feels due to what is expected to happen; grief is the sorrow felt due to something that has actually occurred. Here, the fear and grief are due to being separated from him and the dangers that might befall him. She was prohibited from falling into both, and she was given the glad tidings that he would be returned to her and made one of the messengers. (S. HAWWA, 10/480)

 

(8) ‘Then the people of Pharaoh picked him up (from the Nile) (after his mother left him there). But in the end, he was to become an enemy and a (source of) grief for them. Surely Pharaoh, Haman, and their hosts were indeed on a very wrong path.’ If Almighty Allah wishes to save a nation, He prepares a savior for it. In this respect, the presence of a messenger, a caliph, or a commander plays a perfect role in the transition of a nation from one state to (another) state. Likewise, it draws our attention that if Almighty Allah wills a thing, He prepares the necessary means for it, and even every act of opposition, regardless of its nature, only serves to fulfill the will of Allah. (S. HAWWA, 10/485)

 

(That is to say) Pharaoh was destroyed by means of Moses. In fact, the place where this child—whose existence he had been fearing and for whose sake he had killed thousands of children—grew up was Pharaoh’s own bed and home. He was nourished by Pharaoh's food. Pharaoh raised him, endured his whims, and made sacrifices for him. Yet, the destruction of both himself and his soldiers happened through his medium. Thus, it was shown that the Lord of the high heavens is all-powerful, victorious, great, strong, almighty (Aziz), and the owner of infinite power and might; that if He wills, a thing will happen, and if He does not will it, nothing can happen. (S. HAWWA, 10/485)

 

In the first scene of this surah (between verses 7-13), there are many lessons for this Ummah regarding the introduction of the importance of leadership. Similarly, there are many other lessons, such as being at peace and content with what Almighty Allah does for His believing servants, and the necessity of tawakkul (reliance on Allah) while adhering to the means (asbab), which serves as evidence for the truthfulness of inspiration. (S. HAWWA, 10/485)

 

(9) ‘Pharaoh’s wife said (to Pharaoh upon seeing a child in the chest): "A comfort to the eye for me and for you. Do not kill him; perhaps he may be of benefit to us, or we may adopt him as a son."’ Just as the hand of power previously ensured that Pharaoh’s palace would protect him against Pharaoh himself, now it directs the heart of Pharaoh's wife toward protecting Moses against Pharaoh. Thus, He protected him with this delicate and transparent veil of love. Not with weapons, status, or wealth. He protected him with the emotionality and love in the woman's heart. Through this love, He softened Pharaoh’s hardness and severity, and blocked his greed and tendency to take precautions. (S. KUTUB, 8/76)

 

The sentence ‘And they were not aware’ points to the fact that Pharaoh and his men did not know what would happen to them in the future because of Moses. (From Razi, QUR’AN WAY, 4/217)

 

28/10-13 WE DID NOT PERMIT HIM TO SUCKLE FROM NURSES

 

Translation

 

10- And the heart of Moses’ mother became empty (burning with grief, losing all hope). She would have almost disclosed his (identity as her son) had We not strengthened her heart (with patience) so that she might remain among the believers (in Our promise).

 

11- And she said to his (Moses’) sister: "Follow him." So she watched him from a distance while they were not aware.

 

12- And We had already forbidden him from (accepting) the milk of foster mothers. (The sister of Moses saw their anxiety and came to them:) she said: "Shall I show you a household who will rear him for you and be sincere (in taking care of and educating) him?"

 

13- So (in this way) We restored him to his mother, that her eye might be comforted and that she might not grieve, and that she might know that the promise of Allah is true. But most of them do not know.

 

Commentary

 

(10) ‘And the heart of Moses’ mother became empty (the heart was occupied only with her son, M. DEMIRCI, 2/485) as she woke up.’ Due to her extreme impatience and anxiety, she had lost her mind. This was because she had heard that he had fallen into the hands of Pharaoh. ‘If We had not strengthened her heart (with patience) so that she might be among those who believe (in Our promise), she would almost have disclosed him (as her own son).’ In this command, there is evidence that a degree of impatience and anxiety that would take a person out of their responsibility is contrary to perfect faith, and that patience against calamities is a part of faith. (S. HAWWA, 10/481)

 

(11) ‘(His mother) said to (Moses’) sister: "Follow him." So she watched him from a distance while they were not aware.’ (12) ‘And We had already forbidden him (prevented him) from foster mothers (from suckling their milk) before. (The sister of Moses saw their anxiety and came to them:) she said: "Shall I show you a household who will rear him for you and be sincere (in taking care of and educating) him?"’ The prohibition (tahrim) mentioned here means "prevention" (ensuring he would not accept the breast). It is not a legal (shari’i) prohibition. That is, We prevented him from taking any breast other than his mother's. Prophet Moses did not take the breast of any wet nurse before his mother. (S. HAWWA, 10/482)

 

Pharaoh’s wife began looking for a wet nurse for the child; however, because Allah the Almighty did not permit it, Moses did not suckle from any of the women brought to the palace. The expression of this matter in the 12th verse as "We had already forbidden him from accepting other foster mothers" shows that the event was not a coincidental development but was specifically planned by the Divine Will. Learning of the situation, his elder sister recommended "his mother" as a nursing woman; the proposal was accepted, and Moses was returned to his mother to be suckled. (QUR’AN WAY, 4/217)

 

(13) ‘So (in this way) We restored him to his mother, that her eye might be comforted and that she might not grieve, and that she might know that the promise of Allah is true. But most of them do not know.’ Pharaoh had thought that the child raised and educated within his own family would be a child who followed his path and brought him happiness. Generally, care and education could yield this result, but Allah intended to end Pharaoh’s tyranny through Moses, and in the end, His will was fulfilled. (QUR’AN WAY, 4/217)

 

28/14-15 WHEN MOSES REACHED THE AGE OF FULL STRENGTH

 

Translation

 

14- And when (Moses) reached the age of full strength/manhood and became mature, We gave him judgment (wisdom, prophethood) and knowledge. Thus do We reward the doers of good.

 

15- And (Moses) entered the city at a time when its people were heedless (and occupied), and he found therein two men fighting. One was of his own party, and the other was of his enemy (an Egyptian Copt). Then the one who was of his party asked him for help against the one who was of his enemy. So Moses struck him (the one from the enemy folk) with his fist and finished him off (unintentionally killed him. Thereupon:) he said: "This is of Satan's doing; indeed, he is an open misleading enemy."

 

Commentary

 

(14) ‘And when (Moses) reached the age of full strength/manhood and became mature, We gave him judgment (wisdom, prophethood) and knowledge. Thus do We reward the doers of good.’ Although there is disagreement as to whether the age of maturity is 33 or 40, those who say "40" have strengthened their view by citing verse 15 of Surah al-Ahqaf as evidence. This is because, in these two verses, words expressing a further stage are used after the expression "ashuddahu" (physical) maturity/full strength. Here, the word "istawa" expresses the rise of mental and spiritual power to perfection/completeness, which is 40 years of age, as stated in the aforementioned verse. (From Razi, XVII, 487; H. T. FEYIZLI, 1/386)

 

‘We gave him a judgment,’ meaning wisdom or prophethood, ‘and knowledge,’ meaning jurisprudence (fiqh), deep knowledge, or knowledge of the benefits of this world and the hereafter. ‘Thus do We reward the doers of good.’ That is, We do for the believers as We did for Moses and his mother. Az-Zajjaj says: ‘Almighty Allah established the granting of knowledge and wisdom as a recompense for goodness. Because these lead to Paradise, which is the reward of those who do good. The wise scholar also acts in accordance with his knowledge.’ (S. HAWWA, 10/487)

 

(15) ‘And (Moses) entered the city at a time when its people were heedless (and occupied), and he found therein two men fighting. One was of his own party, and the other was of his enemy (an Egyptian Copt). Then the one who was of his party asked him for help against the one who was of his enemy. So Moses struck him with his fist and finished him off (Thereupon:) he said: "This is of Satan's doing; indeed, he is an open misleading enemy."’ In our view, Prophet Moses' intervention in the fight occurred upon the plea for help from someone in the despised and oppressed community, and there is no fault in this. What he did was merely to strike a slap or a punch out of imprudence. It is rare for such a blow to result in death. Therefore, what Moses (as) did can be described as ‘unintentionally causing death.’ The claim that racial ties were the reason for the intervention is a baseless attribution. What Moses (as) did can also be evaluated as a virtue in the form of taking the side of the weak. (QUR’AN WAY, 4/220, 221)

 

Prophet Moses characterized the killing of a person who was a disbeliever as being from the work of Satan and accepted this act as a wrong (zulm) against himself, and for that reason, he sought forgiveness from his Lord. Because that person was someone under a guarantee of safety (musta'man) among them. It is not permissible to kill a disbeliever who is a musta'man or a harbi (one from a nation at war with Muslims). Or (he evaluated it as such) because he killed before Moses was given permission to kill. As narrated from Ibn Jurayj: ‘No prophet may kill unless he is commanded to do so.’ (S. HAWWA, 10/487, 488)

 

28/16-22 I WILL NEVER BE A HELPER TO THE CRIMINALS

 

Translation

 

16- He said (Moses, repenting): "My Lord! Indeed I have wronged myself, so forgive me." So He (Allah) forgave him. Indeed, He is the Forgiving, the Merciful.

 

17- He said: "My Lord! For the favors You have bestowed upon me, I will never be a helper to the criminals."

 

18- And (Moses) woke up in the city fearful and vigilant (of the outcome). Then suddenly, the one who had sought his help the day before cried out to him (for help) again (against another Copt). Moses said to him: "Indeed, you are clearly a persistent deviator."

 

19- Then, when (Moses) intended to seize (and separate) the one who was an enemy to both of them (himself and the one seeking help), that man said (out of fear): "O Moses! Do you intend to kill me as you killed a soul yesterday? You only desire to be a tyrant in the land and do not desire to be among those who set things right."

 

20- And a man came running from the farthest end of the city: "O Moses! Indeed, the chiefs are consulting together to kill you. So depart (go from here). Indeed, I am among those who give you (sincere) advice."

 

21- So (Moses) left from there, fearful and vigilant: "My Lord! Save me from the people who are wrongdoers," he said.

 

22- And when (Moses) turned his face toward Midian, he said: "I hope that my Lord will guide me to the right (sound) way."

 

Commentary

 

(16) ‘(Moses, repenting:) "My Lord! Indeed I have wronged myself, so forgive me." So He (Allah) forgave him. Indeed, He is the Forgiving, the Merciful.’ This prayer of Prophet Moses means: ‘My Lord! Forgive this sin of mine; You know that I did not commit this sin intentionally, cover it and hide it from the people.’ (MAWDUDI, 4/147)

 

(17) ‘He said: "My Lord! For the favors You have bestowed upon me, I will never be a helper to the criminals."’ People of knowledge have cited this noble verse as evidence that it is forbidden to help oppressors and to serve them. (S. HAWWA, 10/490)

 

Ibn Abbas's (r) interpretation of the phrase ‘I will not be a helper to the criminals (mujrims)’ as ‘I will not be a helper to the disbelievers’ shows that when the word ‘mujrim’ is used absolutely, it also denotes a sinful believer as an expression of severity and gravity. (..) Moses (as) sought refuge in Allah in this way when two people were fighting (as seen in the verse). Ibn Umar (r) also prayed to Allah by reciting these verses while Ali and Mu'awiya (ra) were at war. (I H. BURSEVI, 14/385, 386)

 

This deep trembling and the deep excitement before it depict for us the personality of Prophet Moses (as). This is an excited, warm-blooded, emotional, and reactive personality. In many places later on, we will encounter the distinctive characteristics of this personality. (S. KUTUB, 8/81)

 

Some of the lessons we take from this scene: We see lessons on repentance, lessons on chivalry (futuwwa), heroism, defending rights, resisting attacks, rushing against the aggressor, the protection of a believer by a believer, and seeking refuge in Allah in every matter. (S. HAWWA, 10/490)

 

(18) ‘(Moses) woke up in the city fearful and vigilant (of the outcome). (In the morning) he suddenly saw that the one who had sought his help the day before was crying out (seeking help) from him again (against another Copt). Moses said to him: "Indeed, you are clearly a persistent deviator."’ Nasafi says: This command is evidence that there is no harm in fearing others besides Allah—contrary to the claims of some people who say one should not fear anyone but Allah. However, it should also be noted that fear should not be at a level that competes with reliance (tawakkul) on Almighty Allah. (S. HAWWA, 10/488)

 

This situation of Prophet Moses (as) shows that he was not one of the men of the palace at that time. Otherwise, in periods where oppression and tyranny prevail, what could be more ordinary or less important than a person belonging to the palace killing someone? Had he still maintained his place in Pharaoh’s heart and palace, he would not have been worried or afraid in any way, let alone being fearful and vigilant in the city. (S. KUTUB, 8/82)

 

(19) ‘Then, when (Moses) intended to seize (and separate) the one who was an enemy to both of them (himself and the one seeking help), that man said (out of fear): "O Moses! Do you intend to kill me as you killed a soul yesterday? You only desire to be a tyrant in the land and do not desire to be among those who set things right."’ The news of the Copt being killed the day before had spread around, but the identity of the killer was unknown. When the person belonging to the Israelites disclosed this situation of Prophet Moses, this second Copt knew that the killer was Prophet Moses and reported the situation to Pharaoh; in response, they decided to kill Prophet Moses. (From Nasafi, S. HAWWA, 10/489)

 

(20) ‘And a man came running from the farthest end of the city: "O Moses! Indeed, the chiefs are consulting together to kill you. So depart (go from here). Indeed, I am among those who give you (sincere) advice."’ ‘So (Moses) left from there, fearful and vigilant: "My Lord! Save me from the people who are wrongdoers," he said.’ He ‘left from there,’ meaning the city, looking to his right and left, or paying attention to what he would encounter on the road, watching, or checking whether the people who would kill him would catch up with him, and said: ‘My Lord, save me from the people who are wrongdoers,’ namely Pharaoh and his close circle. (S. HAWWA, 10/489)

 

Then the flow of the verses begins to follow him outside the city. He is afraid, watching his surroundings with anxious looks. He is all alone, completely by himself. He has nothing other than trusting Allah and asking for His help and guidance. (S. KUTUB, 8/85)

 

(22) ‘And when (Moses) turned his face toward Midian, he said: "I hope that my Lord will guide me to the right (sound) way."’ Midian is an ancient city located near Ma'an, north of the Gulf of Aqaba, and is an eight-day walking distance from Egypt. (For information, see A’raf 7/85) Since the people here were of Arabic origin, they were close to the Hebrews, who were from the lineage of Prophet Moses, in terms of both race and language; therefore, it is historically possible that they helped him. (QUR’AN WAY, 4/223)

 

28/23-28 WHEN MOSES ARRIVED AT THE WATER OF MIDIAN

 

Translation

 

23- And when he arrived at the water of Midian, he found there a group of people watering (their flocks). And he found besides them two women keeping back (their sheep). He said: "What is your case?" They said: "We cannot water until the shepherds take away (their flocks). And our father is a very old man (so the work is left to us)."

 

24- So he watered (their flocks) for them. Then he turned aside into the shade and said: "My Lord! Indeed, I am in need of whatever good You may send down to me (from Your grace)."

 

25- Then one of the two (girls) came to him walking shyly: "Indeed, my father invites you that he may reward you with a wage for having watered (the flocks) for us." So when (Moses) came to him and told him the story (of what had happened), he said: "Fear not. You have escaped from the wrongdoing people."

 

26- One of the (girls) said: "O my father! Hire him. Indeed, the best of those you can hire is the one who is strong and trustworthy."

 

27- (The father of the girls said to Moses:) "Indeed, I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years. But if you complete ten (years), it will be (a favor) from you. And I do not intend to be hard on you. If Allah wills, you will find me among the righteous."

 

28- (Moses) said: "That is (a contract) between me and you. Whichever of the two terms I complete, there shall be no injustice against me. And Allah is Witness over what we say."

 

Commentary

 

(23) ‘And when he arrived at the water of Midian, he found there a group of people watering (their flocks). And he found besides them two women keeping back (their sheep). He said: "What is your case?" They said: "We cannot water until the shepherds take away (their flocks). And our father is a very old man."’ Ibn Kathir records, with a sound (sahih) chain of narration reaching Umar ibn al-Khattab: ‘When Prophet Moses arrived at the water of Midian, he saw a group of people watering their animals. After they finished their work, they took a rock and closed the mouth of the well. This piece of rock could only be lifted by ten people. This time, Prophet Moses saw two women standing at a distance. When he asked them: "What is your case?", they explained their situation. He went and lifted the stone by himself. Then, with a single bucket he drew, the sheep were satisfied with water. The chain of this narration is sound.’ (S. HAWWA, 10/497)

 

(24) ‘So he watered (their flocks) for them. Then he turned aside into the shade.’ Nasafi says: In this command, there is evidence for the permissibility of resting in the world, contrary to what is said by those who adopt the contentment of "one bite, one cloak" (extreme asceticism). (S. HAWWA, 10/493)

 

‘Then he turned aside into the shade.’ This expression indicates that those days were scorching and hot, and that Prophet Moses' journey took place during these hot and scorching days. (S. KUTUB, 8/87)

 

‘"My Lord! Indeed, I am in need of whatever good You may send down to me (from Your grace)."’ Whether it be little or much, big or small, I am in need of every good You will send me. Because he was quite exhausted. For when he left Egypt, he had nothing in his hand. Throughout his journey, he ate whatever he could find. (S. HAWWA, 10/493)

 

(25) ‘Then one of the two (girls) came to him walking shyly: "Indeed, my father invites you that he may reward you with a wage for having watered (the flocks) for us." So when (Moses) came to him and told him the story (of what had happened), he said: "Fear not. You have escaped from the wrongdoing people."’ Nasafi says: In this command, there is evidence for the permissibility of acting upon the information of a single person (khabar al-wahid), even if it be a slave or a woman. Furthermore, it is evidence for the permissibility of walking together with a foreign (non-mahram) woman while taking necessary precautions and showing piety (taqwa). As for receiving a reward in exchange for doing good and kindness (ma'ruf), it is said that there is no harm in this in case of need. Indeed, such was the situation of Moses (as). (S. HAWWA, 10/494)

 

Ibn Kathir, investigating the name of the man Moses took refuge with, says: Tafsir scholars have different views on who this man was. According to one of them, this is Prophet Shu'ayb (as), who was sent as a prophet to the people of Midian. This is the view famous among the majority of scholars. (..) Others say: No, this man was the son of Prophet Shu'ayb's brother. It is also said that he was a believing person from the people of Shu'ayb. Others state that Prophet Shu'ayb lived long before the time of Moses (as), (..) because he said to his own people: "And the people of Lot are not far from you." (Hud, 11/89). Since the destruction of the people of Lot occurred during the time of Prophet Abraham—as established by the text of the Holy Qur'an—and since it is a known matter that there was a period of more than 400 years between Prophet Abraham and Prophet Moses, (..) it is clear. (S. HAWWA, 10/498, 499)

 

On the other hand, one of the points reinforcing that he was not Shu'ayb is this: Had it been he himself, his name would have been clearly mentioned here in the Holy Qur'an. As for the explicit mention of his name in the story of Moses in some hadiths; the chains of such hadiths are not sound. (S. HAWWA, 10/499)

 

(..) Now I prefer the view that this man was not the prophet Shu'ayb, but an elderly man from the people of Midian. The reason I prefer this view is the man's old age. Whereas Prophet Shu'ayb (as) had seen the destruction of those who denied him from his people, and only those who believed in him remained. If this man were Prophet Shu'ayb living among the remaining believers of his people, the shepherds would not have watered their animals before the daughters of the elderly prophet. This is not the behavior of believing societies. Since the first generation, believers do not treat their prophets and their daughters in this way. (S. KUTUB, 8/88, footnote)

 

(27) ‘(The father of the girls said to Moses:) "Indeed, I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years. But if you complete ten (years), it will be (a favor) from you. And I do not intend to be hard on you. If Allah wills, you will find me among the righteous."’ While three schools of jurisprudence (fiqh) do not consider it permissible for the father of the girl to take a sum (bride price) other than the mahr from the man to be married, Ahmad ibn Hanbel considered this possible based on this verse. However, the other three schools characterized the eight or ten years of work mentioned in the verse as the mahr. (From H. DONDUREN, Family Catechism (Aile İlmihali), 2/625)

 

Hadith: In a hadith narrated as marfu from Ibn Abbas, the Messenger of Allah (s) said: "I asked Gabriel, 'Which of the two terms did Moses complete?' He replied, 'The one that was more complete and more perfect (ten years).'" (From al-Bazzar, S. HAWWA, 10/501)

 

During the time of our Prophet (s), fathers would propose their daughters to men. They would even go to the Prophet himself and ask him to marry them. All this was expressed with clear language, pure feelings, and beautiful etiquette. No one's dignity was hurt, and certainly no shame was felt. Indeed, Hazrat Umar (r) proposed his daughter Hafsa to Hazrat Abu Bakr, but Hazrat Abu Bakr remained silent. Then he offered her to Hazrat Osman, who stated an excuse. When our Prophet (s) heard these, he comforted Hazrat Umar by saying, "Perhaps Almighty Allah will grant her someone better than both of them." Later, our Prophet married Hazrat Hafsa. (S. KUTUB, 8/90, 91)

 

(28) ‘(Moses:) "That is (a contract) between me and you. Whichever of the two terms I complete, there shall be no injustice against me. And Allah is Witness over what we say."’ This story of Moses ibn Imran, detailed here, follows a process exactly opposite to the story of his great-grandfather Prophet Joseph (Yusuf). One went from the palace to being a paid shepherd, the other from slavery to the palace... In this passage, the following truth is given through the life of Prophet Moses: Human beings are actually unable to know or see what awaits them one step ahead.

 

Thus, Moses (..) began his service. He was shepherding his sheep and performing other services. Indeed, shepherding has been the profession of almost all prophets. In this way, before Allah gave them the duty of tabligh (conveying the message), He endowed them with certain qualities necessary for leadership, such as a sense of responsibility, the consciousness of fulfilling a duty properly, compassion, and mercy. (O. CELIK, 3/690)

 

28/29-32 O MOSES! DRAW NEAR, DO NOT FEAR!

 

Translation

 

29- When Moses had completed the term and was traveling with his family (towards Egypt), he perceived a fire on the (right) side of Mount Tur. He said to his family: "Wait here, for I have seen a fire. Perhaps I may bring you some news from there or a burning brand that you may warm yourselves."

 

30, 31- But when he came to it, he was called from the tree on the right bank of the valley in the blessed spot: "O Moses! Indeed, I am Allah, the Lord of the worlds, I am!" 31- And (it was said): "Throw down your staff." But when he saw it writhing as if it were a swift snake, he turned in flight and did not look back. (It was said:) "O Moses! Draw near and do not fear. Indeed, you are of those who are secure."

 

32- (O Moses!) "Insert your hand into your bosom; it will come out white without any defect. And draw your arms close to your side (to steady yourself) against fear. These are two clear proofs from your Lord to Pharaoh and his chiefs. Indeed, they have been a people defiantly disobedient."

 

Commentary

 

(29) ‘When Moses had completed the term and was traveling with his family (towards Egypt), he perceived a fire on the (right) side of Mount Tur. He said to his family: "Wait here, for I have seen a fire. Perhaps I may bring you some news from there or a burning brand that you may warm yourselves."’ After completing the designated term, Moses (as) set out for Egypt with his family and, while on the way, saw a fire shining from afar on the side of Tur. (For information about Tur, see Maryam 19/52) It is recorded in commentaries that this event occurred on a cold winter night while Moses (as) had lost his way; he went towards the fire in the hope of finding someone to guide him. (For information, see Taha 20/9-10; From Tabari and Shawkani, QUR’AN WAY, 4/226)

 

When the testing of Moses’ (as) soul was complete, and he had psychologically become accustomed to hardships and difficulties through this final experience in a foreign land, the hand of power directed his steps back to his homeland; to the region where his family and people lived; to the place where he would become a prophet and engage in struggle. (S. KUTUB, 8/95)

 

(30) ‘But when he came to it, he was called from the tree on the right bank of the valley in the blessed spot: "O Moses! Indeed, I am Allah, the Lord of the worlds, I am!"’ When Moses reached the place where the fire was, he saw that the light he thought was fire was actually a divine light. This light was made a means for him to be called into the divine presence, and after reaching this privilege, revelation came to Moses; he was commanded to go to Pharaoh, having been shown that he was equipped with miracles. (QUR’AN WAY, 4/226)

 

The place where revelation came to Prophet Moses is named a "blessed spot." This is because the signs and lights of Allah the Almighty appeared there; Moses’ (as) prophethood and his speaking with the Almighty took place here. For this reason, it was called the "Sacred Valley of Tuwa." (See Taha 20/12; O. CELIK, 3/692)

 

(31) ‘"Throw down your staff." But when he saw it writhing as if it were a swift snake, he turned in flight and did not look back. (It was said:) "O Moses! Draw near and do not fear. Indeed, you are of those who are secure."’ These two miracles were shown at that moment so that Prophet Moses (as) (1) might personally be convinced that the Being speaking to him was indeed the same Being who is the Ruler, Lord, and Creator of the entire cosmic order. (2) Secondly, that he might be fully convinced that he would go before Pharaoh not unarmed, but rather with two powerful weapons to perform the dangerous duty entrusted to him. (MAWDUDI, 4/157)

 

(32) ‘"Insert your hand into your bosom; it will come out white without any defect. And draw your arms close to your side (to steady yourself) against fear."’ What is meant by "janah" (side/wing) is the two arms. This command points to two meanings: (1) First, do not flee from this place out of fear of love and affection, but fold your arms and be ready for the command. (2) Second; do not flee from any state of fear, collect yourself, and show courage. (ELMALILI, 6/186)

 

Both verses (verses 31 and 32) express that divine assurance was given to Prophet Moses so that he could perform his duty fearlessly. (Regarding this, see also Taha 20/17-24; Naml 27/7-12). (QUR’AN WAY, 4/227)

 

28/33-42 YOU AND THOSE WHO FOLLOW YOU WILL BE VICTORIOUS

 

Translation

 

33- He (Moses) said: "My Lord! Indeed, I killed one of them, so I fear that they will kill me."

 

34- "And my brother Aaron is more eloquent in speech than I am. So send him with me as a helper to confirm (and support) me. Indeed, I fear that they will deny me."

 

35- (Allah) said: "We will strengthen your arm through your brother and give you both authority (and victory) so they shall not reach you through Our miracles. You and those who follow you will be the victors."

 

36- But when Moses came to them with Our clear miracles, they said: "This is nothing but invented magic. We never heard of this among our forefathers of old."

 

37- Moses said: "My Lord knows best who has come with guidance from Him and to whom will belong the (blessed) end of the (worldly) abode. Indeed, the wrongdoers will not be successful."

 

38- And Pharaoh said: "O chiefs! I do not know (or recognize) any god for you other than myself. So, O Haman, kindle for me a fire upon the clay (prepare bricks) and build for me a high tower that I may look at the God of Moses. For indeed, I think he is of the liars."

 

39- And he and his hosts were arrogant in the land without right. They truly thought that they would not be returned to Us.

 

40- So We seized him and his hosts and threw them into the sea. (O Messenger!) So see how was the end of the wrongdoers?

 

41- And We made them leaders calling to the fire (deeds that lead to it). And on the Day of Resurrection, they will not be helped.

 

42- And We followed them in this world with a curse (they will always be mentioned with a curse). And on the Day of Resurrection, they will be among those made hideous (and loathsome).

 

Commentary

 

(33) ‘(Moses) said: "My Lord! Indeed, I killed one of them, so I fear that they will kill me."’ He does not say this to state an excuse. His aim is not to avoid or hold back from the duty. His main goal is to act carefully in terms of the cause (da'wah). He wants to be sure that even if the things he fears happen to him, the cause will continue and reach its goal. Without a doubt, this is a meticulousness befitting a strong and trustworthy person like Moses. (S. KUTUB, 8/98)

 

(34) ‘"And my brother Aaron is more eloquent in speech than I am. So send him with me as a helper to confirm (and support) me. Indeed, I fear that they will deny me."’ On the grounds that he had previously killed one of the Copts, Moses (as) was worried that he might be killed if he fell into Pharaoh's hands, and therefore he would not be able to fulfill his prophetic duty. Furthermore, his brother Aaron spoke more fluently than he did. (cf. Taha 20/25-32) For this reason, he prayed to Allah to appoint Aaron along with him. Allah the Almighty accepted his wish. (QUR’AN WAY, 4/227)

 

(36) ‘But when Moses came to them with Our clear miracles, they said: "This is nothing but invented magic. We never heard of this among our forefathers of old."’ Taking his brother Aaron with him, Prophet Moses went to Pharaoh to convey Allah’s command and to take the Children of Israel out of Egypt, and he made the necessary delivery of the message. However, Pharaoh and his men, overcome by their arrogance, rejected the divine message he brought, claiming that the miracles he showed were magic and that they had not heard of such a thing in the time of their ancestors. Yet, previously, Prophet Joseph (Yusuf) had also conveyed the religion of Allah as a prophet in Egypt. (see Yusuf 12/36 ff.) This stage of the story is given in summary, while in other surahs, the conversations and events that took place between Pharaoh, his men, the magicians, and Moses (as) are narrated extensively. (For information, see A’raf 7/103-138, QUR’AN WAY, 4/228, 229)

 

(37) ‘Moses said: "My Lord knows best who has come with guidance from Him and to whom will belong the (blessed) end of the (worldly) abode (victory, divine help, and support). (Therefore, He will judge between me and you. Thus, it will be revealed who is worthy of the beautiful end.) Indeed, the wrongdoers (those who associate partners with Allah) will not be successful."’ (S. HAWWA, 10/511, 512)

 

(38) ‘And Pharaoh said: "O chiefs! I do not know (or recognize) any god for you other than myself. So, O Haman, kindle for me a fire upon the clay (prepare bricks) and build for me a high tower that I may look at the God of Moses. For indeed, I think he is of the liars."’ Since pharaohs were considered the sons of god by the Egyptian people, and therefore accepted as gods and exalted to the point of being worshipped, the Pharaoh who was Moses' (as) interlocutor saw himself as the "greatest God" (see Nazi’at 79/24) and, in a mocking manner toward the Lord of the worlds described by Prophet Moses, gave the command to his vizier Haman: "Build me a tower, perhaps I may see the God of Moses from there." (QUR’AN WAY, 4/229)

 

The Holy Qur'an itself testifies that Pharaoh worshipped many gods: "The chiefs of Pharaoh's people said: 'Will you leave Moses and his followers to cause mischief in the land and to forsake you and your gods?'" (A’raf 127). Therefore, while Pharaoh used the word "god" (ilah) for himself, he did not necessarily use it in the sense of a creator and owner of true divinity, but in the sense of an undisputed and supreme holder of power. What he meant was: "I am the owner of this land of Egypt. I alone can be accepted as the legislator of all commands and prohibitions. No one else but me is authorized to give orders. Who is Moses anyway?." (MAWDUDI, 4/161)

 

(When the matter is handled from this perspective,) it will become crystal clear that the situation of individuals and systems that claim political and legal sovereignty independent of the divine law brought by the prophets is no different from the situation of Pharaoh. Whether these systems see a ruler or the national will as the legislator and determiner of commands and prohibitions, as long as they adopt the rule of the country by their own laws rather than the laws established by Allah and conveyed by the prophets, there is no difference between their situation and that of Pharaoh. (O. CELIK, 3/696, 697)

 

(39) ‘And he and his hosts were arrogant in the land without right.’ He did not stop at saying "I do not know." As mentioned in Surah ash-Shu'ara: "If you take a god other than me, I will surely place you among the prisoners." (26/29). As will come in Surah an-Nazi'at, he gathered those around him and shouted: "I am your most exalted Lord." (79/24). (ELMALILI, 6/187)

 

They were arrogant in vanity and without right. Because being rightfully arrogant belongs only to Almighty Allah. Only He is truly Great (Kabir) and Arrogant (Mutakabbir), and this is due to the perfection of His essence. (S. HAWWA, 10/512)

 

‘They truly thought that they would not be returned to Us.’ They believed that there was no Resurrection or rising after death. (S. HAWWA, 10/512)

 

(40) ‘So We seized him and his hosts and threw them into the sea. (O Messenger!) So see how was the end of the wrongdoers?’ Prophet Moses engaged in a tough struggle against Pharaoh. During this period, Pharaoh was subjected to many disasters and troubles by Allah. Despite this, he could not be guided because he did not want to see and accept the truth. (for information, see A’raf 7/103-138) Finally, Moses (as), in accordance with Allah's command, took the Children of Israel one night and set out toward the Red Sea to cross into the Sinai Peninsula. Pharaoh, informed of the situation, took his soldiers and pursued them. While Moses (as) and the Children of Israel crossed as a result of a miracle whereby the sea opened a path, Pharaoh, trying to pass through the same path, was submerged in the sea along with his army. (for information, see A’raf 7/136) While Pharaoh was about to drown in the sea, he believed in Allah, but faith in a state of despair (ya's) was not accepted. (see Yunus 10/90-91, QUR’AN WAY, 4/229)

 

With these words, Allah emphasizes how worthless and insignificant they were in response to their arrogance. They thought they were a great nation. But after calling upon their own end by ignoring Allah's warnings intended to reform them, they were thrown into the sea like rubbish. (MAWDUDI, 4/163)

 

Since Pharaoh established his own system and gathered all authority in himself regarding the administration of the country, since his army was strong, and his surroundings were suitable and convenient, he declared himself the most exalted lord (79/24). Those who approved and supported him were the leaders/the "Mele" group of the tyrannical system he established. Neither did he himself believe and submit to the Sharia that Prophet Moses brought from Allah, nor did he allow his people to do so. He accused those who took the side of Prophet Moses of treason and issued death warrants for them. His aim was for people to always submit to the system he brought and established, to always love him, to fear him, and to be his slaves. Finally, his taghuti (tyrannical) sovereignty ended. Allah killed him with an exemplary, terrifying death. (H. T. FEYIZLI, 1/389)

 

(41) ‘And We made them leaders calling to the fire (deeds that lead to it). And on the Day of Resurrection, they will not be helped.’ Because Pharaoh and his men persisted in denial, dragged the people into disbelief behind them through their commands and encouragements, caused them to enter Hell in the hereafter, and led them in this matter, they are referred to in the verse as "pioneers calling to the fire." Undoubtedly, they themselves will enter Hell along with those they called to the fire. This situation is not an injustice or unfairness by Allah toward them, but the result of their own choice. (QUR’AN WAY, 4/229)

 

‘On the Day of Resurrection, they will never see help.’ The punishment for transgression and insolence is defeat and rout in this world and the hereafter. Not just a rout; there is being cursed on earth, and in the hereafter, having their faults thrown in their faces and being disgraced. (S. KUTUB, 8/102)

 

(42) ‘And We followed them in this world with a curse (they will always be mentioned with a curse). And on the Day of Resurrection, they will be among those made hideous (and loathsome).’ The word ‘al-maqbuheen’ in the original verse portrays a scene that is itself ugly, disgusting, and vile; a filthy and repulsive atmosphere. This is the recompense for feigning superiority on earth, being arrogant, misleading people with outward appearance and status/position, and behaving insolently toward Allah and Allah's servants. (S. KUTUB, 8/102)

 

Because arrogance (takabbur) is the right of Allah the Almighty alone. In a Hadith Qudsi: "Pride (Kibriya) is My cloak, and Greatness (Azamah) is My lower garment; whoever disputes with Me regarding either of them, I shall cast him into the Fire." (Ahmad ibn Hanbal). Therefore, the arrogance of anyone other than Him is arrogance that is unjust and in vain. (ELMALILI, 6/188)

 

Know that arrogance stems from self-admiration. Self-admiration, in turn, arises from ignorance and not knowing the reality of beauties. Not accepting the truth is from arrogance. For this reason, Allah the Almighty points to the evil end of arrogance and says: "This day you shall be recompensed with the punishment of humiliation because you were arrogant in the land without right and because you were defiantly disobedient!" (al-Ahqaf, 46/20, I H. BURSEVI, 14/432)

 

28/43-50 WHO COULD BE MORE ASTRAY THAN ONE WHO FOLLOWS HIS OWN LUSTS?

 

Translation

 

43- And indeed, We gave Moses the Scripture (the Torah)—after We had destroyed the generations of old (the peoples of Noah, Hud, Salih, and Lot)—as enlightenment for the people (of his community) for their heart’s eyes, and as guidance and mercy, so that they might remember (and take heed).

 

44- (O Messenger!) You were not on the western side (of Mount Tur) when We decreed the commission to Moses, nor were you among those who witnessed it.

 

45- But We produced (after Moses) many generations, and their lifetimes (their eras) were prolonged (and they both forgot and changed the revelation and the Sharia.) And you were not a dweller among the people of Midian, reciting Our verses to them (and learning from them). But it is We who send (all news and information).

 

46- And you were not (O Messenger!) by the side of Mount Tur when We called (to Moses). But (you are sent) as a mercy from your Lord to warn a people to whom no warner (prophet) had come before you (for a long time), so that they might remember and take heed.

 

47- (O My Prophet!) And if it were not that a disaster should strike them because of what their hands have sent forth (their sins) and they should say: "Our Lord! If only You had sent us a messenger, we would have followed Your verses and been among the believers," (We would not have sent you. We sent you to remove this excuse.)

 

48- But when the truth (the Qur'an and the Prophet) came to them from Us, they said: "Why was he not given the like of what was given to Moses?" Did they not disbelieve in what was given to Moses before? They (the disbelievers of Mecca) said (concerning the Torah and the Qur'an): "Two works of magic supporting each other." And they said: "Indeed, we are disbelievers in all of them."

 

49- (O My Prophet! Say to the pagans:) "Then bring a scripture from Allah which is better in guidance than these two (meaning the Torah and the Qur'an) that I may follow it, if you are truthful (consistent) in your claim."

 

50- (O My Prophet!) Then if they do not respond to you, know that they only follow their own lusts. And who is more astray than one who follows his own desire (or what suits his interest) without guidance (based on evidence or revelation) from Allah? Indeed, Allah does not guide the wrongdoing people.

 

Commentary

 

(43) ‘And indeed, We gave Moses the Scripture (the Torah)—after We had destroyed the generations of old (the peoples of Noah, Hud, Salih, and Lot)—as enlightenment for the people (of his community) for their heart’s eyes, and as guidance and mercy, so that they might remember (and take heed).’ Almighty Allah sent Prophet Moses as a messenger after destroying many rebellious nations who accused the prophets of lying. After saving his people from Pharaoh’s tyranny and reaching the Sinai Peninsula with them, Moses left his brother Aaron at the head of his people and, answering his Lord’s call, went to Tur to receive the divine revelation, staying there for forty nights (see A’raf 7/142). The Torah, whose three main characteristics are described in the verse as clear evidence, a guide for guidance, and mercy, was revealed to Moses there. (For information about these three characteristics, see A’raf 7/103, QUR’AN WAY, 4/232)

 

(44) ‘(O Messenger!) You were not on the western side (of Mount Tur) when We decreed the commission to Moses.’ Thus, the verse becomes an answer to those who claim that the Prophet learned the Qur'an from one of the People of the Book, and it expresses that the story of Prophet Moses told in the Qur'an was not transmitted to the Prophet by any means other than revelation; therefore, the Qur'an is unmistakably a product of revelation. (QUR’AN WAY, 4/232)

 

Almighty Allah draws attention to a subject that is proof of Muhammad's (s) prophethood. Because the Prophet (s) gives news of the unseen (ghayb) regarding the past. He mentions these events that took place before as if he had personally heard them, witnessed them, and seen these matters. However, he was a well-known, recognized person who did not read any books. Again, he grew up among a people who had no knowledge of such things. (From Ibn Kathir, S. HAWWA, 10/516, 517)

 

(45) ‘But We produced (after Moses) many generations, and their lifetimes (their eras) were prolonged (and they both forgot and changed the revelation and the Sharia).’ They changed the news, they changed the laws (shari’as). They forgot their covenants. No trace of the sciences remained; they were erased. Revelation was cut off. Now (My beloved) We have sent you and We have given the news of (Moses) to you. (From Baydawi, Jalalayn, Madarik; H. B. ÇANTAY, 2/696)

 

‘And you were not a dweller among the people of Midian, reciting Our verses to them (and learning from them).’ That is, when Moses (as) reached Midian, spent ten years of his life there, and then left for Egypt, you were not there. You were not the one conveying the message to the residents of Midian. You are conveying it to the people of Mecca. You are not an eyewitness to these events you describe. All this information is given to you by being revealed from Our side. (MAWDUDI, 4/165)

 

(46) ‘(O Messenger!) You were not by the side of Mount Tur when We called (to Moses). But (you are sent) as a mercy from your Lord to warn a people to whom no warner (prophet) had come before you (for a long time).’ That is, you were not a witness to any of these specified matters. However, Almighty Allah revealed and informed you of them. This revelation and notification is a mercy and a grace from Almighty Allah to you and to His servants by sending you as a prophet. Nasafi says: The period intended by the command "this people to whom no warner came before him" is the period of "fatrah" (interval) between him and Jesus. (S. HAWWA, 10/516)

 

The divine calling (nida) to Prophet Moses here is different from the calling in the 30th verse. While the one there was the calling where the first revelation occurred when Moses was returning from Midian to Egypt with his family, the one here is the calling made during the forty-day period. (From Shawkani, Ibn Ashur; QUR’AN WAY, 4/233)

 

(47) ‘And if it were not that a disaster should strike them because of what their hands have sent forth (their sins) and they should say: "Our Lord! If only You had sent us a messenger, we would have followed Your verses and been among the believers," (We would not have sent you. We sent you to remove this excuse.)’ Would it not have been (the case) if You had sent a messenger to us who would bring evidence against us? Thus, they will have no excuses to put forward when Allah’s punishment comes upon them because of their disbelief, and they will not be able to cite as a reason that no warner came, and there will be no opportunity for them to say they would have followed a messenger if one had come. (S. HAWWA, 10/520)

 

(48) ‘But when the truth (the Qur'an and the Prophet) came to them from Us (with motives such as stubbornness, disbelief, ignorance, and making things difficult, S. HAWWA, 10/520), they said: "Why was he not given the like of what was given to Moses?"’ When the Messenger of Allah (s) and the Qur'an came, the pagans of Mecca—solely to find a basis for their lack of faith—claimed, based on information they obtained from the Jews, that the Qur'an should have been sent down to our master all at once, just as the Torah was sent down to Prophet Moses; they demanded that miracles like the staff and the white hand given to Prophet Moses be given to our Prophet (s) as well. However, their intention was not to believe, but to mock and play. (O. CELIK, 3/700)

 

‘Did they not disbelieve in what was given to Moses before? They (the disbelievers of Mecca) said (concerning the Torah and the Qur'an): "Two works of magic supporting each other."’ About Moses and Aaron, they had also said, "They are two magics supporting each other." Thus, they evaluated Prophet Moses and Prophet Aaron as magic itself and put forward the claim that one magic supports the other. (S. HAWWA, 10/520)

 

‘And they said: "Indeed, we are disbelievers in all of them."’ Jews were also living in the Arabian Peninsula. They had the Torah revealed to Moses in their hands. But the Arabs did not believe in them. They did not confirm the Torah they held. On the other hand, they knew that the characteristics of Prophet Muhammad (s) were written in the Torah. Indeed, they consulted the views of some of the People of the Book regarding some truths that Prophet Muhammad (s) presented to them. They, in turn, expressed opinions in a way that would state the truth of the verses presented by Prophet Muhammad and emphasize their compatibility with the book they held. (S. KUTUB, 8/106)

 

The meaning is this: The reason for denying the prophets is not the scarcity of miracles or verses; on the contrary, it is arrogance and stubbornness. (S. HAWWA, 10/520)

 

(49) ‘Say: "Then bring a scripture from Allah which is better in guidance than these two (meaning the Torah and the Qur'an) that I may follow it, if you are truthful (consistent) in your claim."’ Thus, this response contains several subjects together: (1) First; Prophet Muhammad (s) was given something similar to what was given to Prophet Moses, which is the Holy Qur'an. (2) Second; that which is found only in the Holy Qur'an and the Torah is guidance. (3) Third; since it can never be said that they are upon guidance, it cannot be said that they cannot bring themselves to follow the guidance of the Holy Qur'an out of arrogance. The real reason for the<