വിശുദ്ധ ഖുർആൻ പരിഭാഷ - ഇംഗ്ലീഷ് പരിഭാഷ - ഡോ. വലീദ് ബ്ലൈഹേഷ് ഉമരി - പ്രവൃത്തി പുരോഗമിക്കുന്നു. * - വിവർത്തനങ്ങളുടെ സൂചിക
إِذۡ أَوۡحَيۡنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ
[49] Waḥy (lit. revelation) here refers to true inspirational revelation (waḥy al-ilhām al-ṣādiq). It is the casting of a meaning into the soul in a way that brings comfort and certainty to the one who receives it, such that he is fully assured of its success. This is a form of Divine facilitation (tawfīq) from God Almighty. It may also come through a truthful vision (ru’yā ṣāliḥah), in which the dreamer is instilled with an inner conviction that it is true (cf. Ibn ʿĀshūr): “And We inspired the mother of Mūsā, ‘Nurse him, but when you fear for him, cast him into the river and do not fear nor grieve. Indeed, We shall return him to you and make him one of the Messengers.’” (28: 7)
[50] “That which was to be inspired” was first left unspecified, then it was clarified as the command to place him in the ark and cast him into the river. It was initially left vague to amplify its gravity and magnify its significance, and then it was explained to make it more reassuring to the soul (cf. Abū Ḥayyān, Abū al-Suʿūd).
[50] “That which was to be inspired” was first left unspecified, then it was clarified as the command to place him in the ark and cast him into the river. It was initially left vague to amplify its gravity and magnify its significance, and then it was explained to make it more reassuring to the soul (cf. Abū Ḥayyān, Abū al-Suʿūd).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
أَنِ ٱقۡذِفِيهِ فِي ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِي ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوّٞ لِّي وَعَدُوّٞ لَّهُۥۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةٗ مِّنِّي وَلِتُصۡنَعَ عَلَىٰ عَيۡنِيٓ
﴾39﴿ toss[51] him in the ark,[52] then toss it into the river; let[53] the river[54] cast him upon the shore; an enemy to Me and an enemy to him takes him.”[55] And I cast upon you a love from Me,[56] that you might be ˹carefully˺ crafted[57] under My Watchful Eye;[58]
[51] The verb “iqdhif” (cast/toss) carries a connotation of hastiness and immediacy. This urgency is further reinforced by the repeated use of the consecutive particle “fa”, which signifies swift transition between actions. Additionally, the verb “ya’khudhu” (takes him) appears in the present tense rather than the future tense, indicating that the event is unfolding in real-time, rather than at some later point. This linguistic structure collectively creates a sense of immediacy and urgency (cf. al-Shaʿrāwī), emphasizing the need for swift action and unwavering trust in Divine Command.
[52] Tābūt (box; cf. al-Kafawī, al-Kulliyyāt; al-Zabīdī, Tāj al-ʿArūs) is of Hebrew origin, derived from תֵּבָה (tībāh), meaning “ark” or “box.” In the Hebrew Bible, this term is used to describe both Noah’s ark (Genesis 6: 14) and the basket of baby Moses (Exodus 2: 3), suggesting that it denotes a protective, floating vessel designed for preservation and deliverance.
[53] al-Shinqīṭī states: “The imperative form in the phrase “Let the sea cast him upon the shore” has two well-known interpretations among scholars:
1. the imperative conveys a declarative meaning. Abū Ḥayyān, in al-Baḥr al-Muḥīṭ, explains that “fal-yulqihi” is an imperative used in place of a declarative statement for emphasis. The imperative form is employed to underscore certainty and inevitability, as commands are among the strongest and most binding linguistic forms.
2. The imperative signifies a Divine existential command (al-amr al-kawni al-qadari). In this view, the phrase functions as a decree rather than a directive to a conscious agent. This aligns with God’s words in 36: 82, (“His Command, when He wills something, is only to say to it: ‘Be!’ and it is.”). As a result, the sea had no choice but to cast him ashore, as God had decreed it to happen by His will and determination.
[54] al-Yamm refers to the sea, but here, it specifically denotes the Nile of Egypt, according to the consensus of scholars. The term yamm can be used to refer to both the sea and a great river (cf. al-Rāzī).
[55] This serves as a powerful reassurance amid apparent peril. On the surface, casting a newborn into a river seems to be an act of despair, leading to certain destruction. Yet, within this seemingly dire situation, there lies a Divine promise of safety and an assertion that even the greatest enemy—Pharaoh, who had decreed the killing of all newborn males among the Israelites—would not only fail to harm the child but would, in fact, become instrumental in his survival and nurturing (cf. Abū al-Suʿūd). It also teaches a lesson in trust—apparent hardships may conceal Divine wisdom and favour, as seen in God’s promise to return Moses to his mother and make him a Messenger (cf. 28: 7).
[56] That is, I have loved you and made you beloved to all who see you, and I have placed acceptance for you among the people (cf. al-Wāḥidī, Ibn ʿAṭiyyah, al-Bayḍāwī, Ibn Kathīr).
Ibn ʿUthaymīn (Sharḥ al-ʿAqīdah al-Wāsiṭiyyah: 1/319) expounds: “Regarding Allah’s statement: “And I cast upon you love from Me”, the exegetes have differed in its meaning. Some said it means: ‘I have Loved you.’ Others said it means: ‘I cast love for you in the hearts of people,’ with the casting being from Allah, such that whoever saw you would love you. A proof of this is that when Pharaoh’s wife saw him, she loved him and said: “‘Do not kill him; very well he may benefit us, or we may adopt him as a son’” (28: 9). If someone were to ask: Can the aya carry both meanings? We would say: Yes, based on the principle that when an aya can bear two meanings without contradiction, it encompasses both. Accordingly, Moses (عليه السلام) was both Loved by Allah and beloved by people—whoever saw him loved him. In reality, these two meanings are interlinked, for when Allah Loves a servant, He places love for him in the hearts of His creation.”
[57] The term al-ṣunʿ (crafting) is metaphorically used to mean upbringing and nurturing, likening it to the process of making something with care. From this, it is said of someone upon whom a great favour has been bestowed: “He is the handiwork (sanīʿah) of so-and-so” (cf. Ibn ʿĀshūr).
[58] That is, so that you may be nourished and raised in Pharaoh’s palace according to My Will, under My Watchful Eye, and under My protection and care (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “Both matters were made a completion of a single favour because saving him from being killed would not manifest its full effect unless he was also saved from death due to wasting away from lack of nursing, and from neglect leading to either destruction or weakness if his upbringing were entrusted to someone who did not show him natural, instinctive compassion. The intended meaning is: “˹Remember˺ when your sister walked along, saying, ‘Shall I guide you to one who will care for him?’—all of this was so that you might be nurtured under My Watchful Eye.”
The discussion reveals that Divine Planning is not merely about immediate deliverance but ensuring the best possible conditions for growth and a future mission. It underscores the principle that God Almighty’s Mercy does not stop at rescue from danger but extends to the unseen, ensuring emotional, physical, and spiritual nourishment. Moses (عليه السلام) was not only saved but placed in an environment of perfect care—all so that he could be “crafted under Divine Watchfulness”, ultimately fulfilling his role as a Messenger of God.
[52] Tābūt (box; cf. al-Kafawī, al-Kulliyyāt; al-Zabīdī, Tāj al-ʿArūs) is of Hebrew origin, derived from תֵּבָה (tībāh), meaning “ark” or “box.” In the Hebrew Bible, this term is used to describe both Noah’s ark (Genesis 6: 14) and the basket of baby Moses (Exodus 2: 3), suggesting that it denotes a protective, floating vessel designed for preservation and deliverance.
[53] al-Shinqīṭī states: “The imperative form in the phrase “Let the sea cast him upon the shore” has two well-known interpretations among scholars:
1. the imperative conveys a declarative meaning. Abū Ḥayyān, in al-Baḥr al-Muḥīṭ, explains that “fal-yulqihi” is an imperative used in place of a declarative statement for emphasis. The imperative form is employed to underscore certainty and inevitability, as commands are among the strongest and most binding linguistic forms.
2. The imperative signifies a Divine existential command (al-amr al-kawni al-qadari). In this view, the phrase functions as a decree rather than a directive to a conscious agent. This aligns with God’s words in 36: 82, (“His Command, when He wills something, is only to say to it: ‘Be!’ and it is.”). As a result, the sea had no choice but to cast him ashore, as God had decreed it to happen by His will and determination.
[54] al-Yamm refers to the sea, but here, it specifically denotes the Nile of Egypt, according to the consensus of scholars. The term yamm can be used to refer to both the sea and a great river (cf. al-Rāzī).
[55] This serves as a powerful reassurance amid apparent peril. On the surface, casting a newborn into a river seems to be an act of despair, leading to certain destruction. Yet, within this seemingly dire situation, there lies a Divine promise of safety and an assertion that even the greatest enemy—Pharaoh, who had decreed the killing of all newborn males among the Israelites—would not only fail to harm the child but would, in fact, become instrumental in his survival and nurturing (cf. Abū al-Suʿūd). It also teaches a lesson in trust—apparent hardships may conceal Divine wisdom and favour, as seen in God’s promise to return Moses to his mother and make him a Messenger (cf. 28: 7).
[56] That is, I have loved you and made you beloved to all who see you, and I have placed acceptance for you among the people (cf. al-Wāḥidī, Ibn ʿAṭiyyah, al-Bayḍāwī, Ibn Kathīr).
Ibn ʿUthaymīn (Sharḥ al-ʿAqīdah al-Wāsiṭiyyah: 1/319) expounds: “Regarding Allah’s statement: “And I cast upon you love from Me”, the exegetes have differed in its meaning. Some said it means: ‘I have Loved you.’ Others said it means: ‘I cast love for you in the hearts of people,’ with the casting being from Allah, such that whoever saw you would love you. A proof of this is that when Pharaoh’s wife saw him, she loved him and said: “‘Do not kill him; very well he may benefit us, or we may adopt him as a son’” (28: 9). If someone were to ask: Can the aya carry both meanings? We would say: Yes, based on the principle that when an aya can bear two meanings without contradiction, it encompasses both. Accordingly, Moses (عليه السلام) was both Loved by Allah and beloved by people—whoever saw him loved him. In reality, these two meanings are interlinked, for when Allah Loves a servant, He places love for him in the hearts of His creation.”
[57] The term al-ṣunʿ (crafting) is metaphorically used to mean upbringing and nurturing, likening it to the process of making something with care. From this, it is said of someone upon whom a great favour has been bestowed: “He is the handiwork (sanīʿah) of so-and-so” (cf. Ibn ʿĀshūr).
[58] That is, so that you may be nourished and raised in Pharaoh’s palace according to My Will, under My Watchful Eye, and under My protection and care (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “Both matters were made a completion of a single favour because saving him from being killed would not manifest its full effect unless he was also saved from death due to wasting away from lack of nursing, and from neglect leading to either destruction or weakness if his upbringing were entrusted to someone who did not show him natural, instinctive compassion. The intended meaning is: “˹Remember˺ when your sister walked along, saying, ‘Shall I guide you to one who will care for him?’—all of this was so that you might be nurtured under My Watchful Eye.”
The discussion reveals that Divine Planning is not merely about immediate deliverance but ensuring the best possible conditions for growth and a future mission. It underscores the principle that God Almighty’s Mercy does not stop at rescue from danger but extends to the unseen, ensuring emotional, physical, and spiritual nourishment. Moses (عليه السلام) was not only saved but placed in an environment of perfect care—all so that he could be “crafted under Divine Watchfulness”, ultimately fulfilling his role as a Messenger of God.
അറബി ഖുർആൻ വിവരണങ്ങൾ:
إِذۡ تَمۡشِيٓ أُخۡتُكَ فَتَقُولُ هَلۡ أَدُلُّكُمۡ عَلَىٰ مَن يَكۡفُلُهُۥۖ فَرَجَعۡنَٰكَ إِلَىٰٓ أُمِّكَ كَيۡ تَقَرَّ عَيۡنُهَا وَلَا تَحۡزَنَۚ وَقَتَلۡتَ نَفۡسٗا فَنَجَّيۡنَٰكَ مِنَ ٱلۡغَمِّ وَفَتَنَّٰكَ فُتُونٗاۚ فَلَبِثۡتَ سِنِينَ فِيٓ أَهۡلِ مَدۡيَنَ ثُمَّ جِئۡتَ عَلَىٰ قَدَرٖ يَٰمُوسَىٰ
﴾40﴿ when your sister walked along, saying, “Shall I guide you to one who will care for him?” So We returned you to your mother that her eye may find comfort and not grieve. [59]And you killed a soul, but We delivered you from distress[60] and tried you with severe trials.[61] Then you stayed for years among the people of Midian,[62] and thereafter you came ˹here˺ according to ˹My˺ Decree, O Mūsā.[63]
[59] This is yet another great favour; to have been saved from being punished for manslaughter. The mention of Moses’ act of killing was placed before his deliverance from distress to emphasize the magnitude of Divine Favour. The narrative begins with a serious transgression—taking a life, an act carrying severe consequences—so that when the statement, “So We delivered you” follows, it underscores the greatness of God’s Mercy. This highlights how Moses was saved from a punishment that someone in his position would typically be unable to avoid. The slain man was an Egyptian from Pharaoh’s people, engaged in a dispute with an Israelite in the city. When the Israelite called upon Moses for help, he struck the Egyptian, unintentionally causing his death, as told in Sura al-Qaṣaṣ (cf. Ibn ʿĀshūr).
[60] He experienced distress when the people of Pharaoh sought to kill him in retribution for the Egyptian, so he fled from them in fear to Madian (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[61] God Almighty subjected Moses (عليه السلام) to trials, placing him in hardships and then rescuing him from them (cf. al-Wāḥidī, al-Rasʿanī, al-ʿUlaymī). Ibn ʿAṭiyyah notes that most exegetes interpret this as: ‘We purified you completely,’ akin to how gold is refined through fitnah by being exposed to fire (cf. also al-Rāzī).
Ibn ʿĀshūr further expounds: “The mention of trials amidst the enumeration of Divine favours underscores that Allah did not disregard the life of the Egyptian whom Moses had killed. That soul was protected, as no Divine command had yet been revealed to justify his killing. Thus, when Allah spared Moses from accountability under Pharaoh’s law, He simultaneously subjected him to fear and exile as a means of discipline for taking a life. This is reflected in the Qur’anic ayas: “He said: This is from Satan’s doing; he is indeed an open misleader.” (28: 15), and “He said: My Lord, I have wronged myself, so forgive me. Then He forgave him.” (28: 16)
Allah’s chosen servants—those whom He intends for great good and envelops in His care—are refined and elevated through the trials they encounter, a process known as ibtilā’ (الابتلاء). One key lesson from Moses’ trial involving the Egyptian was that it led him to Madian, where he developed self-discipline, strengthened his resolve to endure hardships, and received moral refinement under the mentorship of his father-in-law, the Prophet Shuʿayb (عليه السلام). This theme is reinforced in the aya: “Then you stayed for years among the people of Midian, and thereafter you came ˹here˺ according to ˹My˺ Decree, O Mūsā” (20: 40), affirming how these trials were instrumental in shaping his destiny.
[62] The mention of his prolonged stay rather than his arrival highlights the many hardships and adversities he endured over those ten years—each being a severe trial in itself (cf. Abū al-Suʿūd).
[63] Mūsā reached the sanctified valley at the appointed time that God Almighty had Decreed, where he was bestowed with Prophethood and entrusted with delivering the Message to Pharaoh, precisely as ordained (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
al-Saʿdī opines that this means: “Your arrival occurred by Divine Decree, predetermined, known, and willed by Allah at this precise time, era, and place. It was not a coincidence, nor without intention or design on Our part. This highlights the profound care and attention that Allah bestowed upon His chosen servant.”
[60] He experienced distress when the people of Pharaoh sought to kill him in retribution for the Egyptian, so he fled from them in fear to Madian (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[61] God Almighty subjected Moses (عليه السلام) to trials, placing him in hardships and then rescuing him from them (cf. al-Wāḥidī, al-Rasʿanī, al-ʿUlaymī). Ibn ʿAṭiyyah notes that most exegetes interpret this as: ‘We purified you completely,’ akin to how gold is refined through fitnah by being exposed to fire (cf. also al-Rāzī).
Ibn ʿĀshūr further expounds: “The mention of trials amidst the enumeration of Divine favours underscores that Allah did not disregard the life of the Egyptian whom Moses had killed. That soul was protected, as no Divine command had yet been revealed to justify his killing. Thus, when Allah spared Moses from accountability under Pharaoh’s law, He simultaneously subjected him to fear and exile as a means of discipline for taking a life. This is reflected in the Qur’anic ayas: “He said: This is from Satan’s doing; he is indeed an open misleader.” (28: 15), and “He said: My Lord, I have wronged myself, so forgive me. Then He forgave him.” (28: 16)
Allah’s chosen servants—those whom He intends for great good and envelops in His care—are refined and elevated through the trials they encounter, a process known as ibtilā’ (الابتلاء). One key lesson from Moses’ trial involving the Egyptian was that it led him to Madian, where he developed self-discipline, strengthened his resolve to endure hardships, and received moral refinement under the mentorship of his father-in-law, the Prophet Shuʿayb (عليه السلام). This theme is reinforced in the aya: “Then you stayed for years among the people of Midian, and thereafter you came ˹here˺ according to ˹My˺ Decree, O Mūsā” (20: 40), affirming how these trials were instrumental in shaping his destiny.
[62] The mention of his prolonged stay rather than his arrival highlights the many hardships and adversities he endured over those ten years—each being a severe trial in itself (cf. Abū al-Suʿūd).
[63] Mūsā reached the sanctified valley at the appointed time that God Almighty had Decreed, where he was bestowed with Prophethood and entrusted with delivering the Message to Pharaoh, precisely as ordained (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
al-Saʿdī opines that this means: “Your arrival occurred by Divine Decree, predetermined, known, and willed by Allah at this precise time, era, and place. It was not a coincidence, nor without intention or design on Our part. This highlights the profound care and attention that Allah bestowed upon His chosen servant.”
അറബി ഖുർആൻ വിവരണങ്ങൾ:
وَٱصۡطَنَعۡتُكَ لِنَفۡسِي
[64] Iṣṭanaʿtuka means that God Almighty has selected and favoured Moses (عليه السلام). Al-Iṣṭināʿ (careful crafting) signifies an intensive process of refinement and preparation (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt, Ibn al-Jawzī, Tadhkirat al-Arīb). Ibn ʿĀshūr further explains: “The statement serves as a metaphor, likening the act of Divine selection for conveying the sacred law to the manner of someone who meticulously crafts something for their own benefit, devoting utmost precision and mastery to its creation.”
That is, God Almighty chose him and bestowed upon him abundant favour’s so that he might be His beloved special one and a Messenger to convey His Message (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
That is, God Almighty chose him and bestowed upon him abundant favour’s so that he might be His beloved special one and a Messenger to convey His Message (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
ٱذۡهَبۡ أَنتَ وَأَخُوكَ بِـَٔايَٰتِي وَلَا تَنِيَا فِي ذِكۡرِي
﴾42﴿ [65]“Go forth, you and your brother, with My Signs,[66] and do not slacken in mentioning Me.”[67]
[65] This is the central purpose around which the entire preceding conversation revolves: that Moses and his brother (عليهما السلام) should go forth to Pharaoh to convey the Message of God Almighty (cf. Ibn ʿĀshūr).
It is noteworthy that the commanding verb “id-hab” (go forth) is repeated twice at the beginning of this aya and the next, imparting a profound sense of urgency. This is reinforced by the additional command “do not slacken” in remembering their Lord, emphasising the need for unwavering resolve and persistence. This sense of urgency has been a consistent theme since the earliest days of Moses’ life when his mother was commanded to “cast” him into the ark without hesitation. Although God, in His Wisdom, grants respite to those who transgress, He never forgets.
[66] That is, the proofs, arguments, and miracles that demonstrate the Messengers’ truthfulness (cf. al-Ṭabarī, al-Bayḍāwī, Ibn Kathīr, al-Saʿdī).
[67] They are instructed to remain steadfast in constantly mentioning God Almighty (dhikr Allāh) (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
Ibn Kathīr explains: “The meaning here is that they should never tire of mentioning Allah, even when confronting Pharaoh. Keeping Allah’s mention alive will be a source of support and strength for them, and a powerful force that breaks Pharaoh’s resistance.” al-Rasʿanī adds: “… and do not slacken in mentioning Me” means: do not grow weary or neglect it. In other words, never forget Me—let My mention be your constant habit and guiding principle. Some have also said that it means not to slacken in delivering My Message, which aligns with the first interpretation since conveying the Message is itself part of mentioning Allah, the Exalted.”
It is noteworthy that the commanding verb “id-hab” (go forth) is repeated twice at the beginning of this aya and the next, imparting a profound sense of urgency. This is reinforced by the additional command “do not slacken” in remembering their Lord, emphasising the need for unwavering resolve and persistence. This sense of urgency has been a consistent theme since the earliest days of Moses’ life when his mother was commanded to “cast” him into the ark without hesitation. Although God, in His Wisdom, grants respite to those who transgress, He never forgets.
[66] That is, the proofs, arguments, and miracles that demonstrate the Messengers’ truthfulness (cf. al-Ṭabarī, al-Bayḍāwī, Ibn Kathīr, al-Saʿdī).
[67] They are instructed to remain steadfast in constantly mentioning God Almighty (dhikr Allāh) (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
Ibn Kathīr explains: “The meaning here is that they should never tire of mentioning Allah, even when confronting Pharaoh. Keeping Allah’s mention alive will be a source of support and strength for them, and a powerful force that breaks Pharaoh’s resistance.” al-Rasʿanī adds: “… and do not slacken in mentioning Me” means: do not grow weary or neglect it. In other words, never forget Me—let My mention be your constant habit and guiding principle. Some have also said that it means not to slacken in delivering My Message, which aligns with the first interpretation since conveying the Message is itself part of mentioning Allah, the Exalted.”
അറബി ഖുർആൻ വിവരണങ്ങൾ:
ٱذۡهَبَآ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ
[68] Pharaoh has overstepped all limits and exceeded all bounds in Denial, disobedience, arrogance, and aggression (cf. al-Wāḥidī, Ibn Kathīr, al-Saʿdī). The phrase “… verily, he has transgressed” serves as a justification for the command to go to him. It becomes clear that the purpose is to restrain him from his transgression (cf. Ibn ʿĀshūr).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
فَقُولَا لَهُۥ قَوۡلٗا لَّيِّنٗا لَّعَلَّهُۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ
[69] Qawlan layyinan (tender speech) is filled with gentleness and kindness, without harshness or causing aversion (cf. al-Ṭabarī, al-Shinqīṭī).
al-Saʿdī explains: “The “tender speech” has been explained in His saying: “Would you be willing to purify yourself, *and let me guide you to your Lord so you may fear ˹Him˺?” (79: 18-19). This statement contains such kindness, softness, and an absence of harshness that it is clear to anyone who reflects upon it.”
[70] They were instructed to go to Pharaoh and use gentle speech, hoping that it might awaken his awareness of the truth he had neglected—the Oneness of God that aligns with his innate disposition, enabling him to recognise his Lord, acknowledge His blessings and kindness, and realise his own dependence on Him. This could inspire him to Believe in God and abandon his misguidance, or it might instil fear of impending Punishment, prompting him to forsake his transgression and submit to his Lord (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
al-Shawkānī adds: “Reminding involves reflecting on the Message they conveyed and pondering it deeply, so that it becomes a means of accepting the Truth. The fear mentioned here refers to the fear of Allah’s Punishment, as warned through their words.”
al-Saʿdī explains: “The “tender speech” has been explained in His saying: “Would you be willing to purify yourself, *and let me guide you to your Lord so you may fear ˹Him˺?” (79: 18-19). This statement contains such kindness, softness, and an absence of harshness that it is clear to anyone who reflects upon it.”
[70] They were instructed to go to Pharaoh and use gentle speech, hoping that it might awaken his awareness of the truth he had neglected—the Oneness of God that aligns with his innate disposition, enabling him to recognise his Lord, acknowledge His blessings and kindness, and realise his own dependence on Him. This could inspire him to Believe in God and abandon his misguidance, or it might instil fear of impending Punishment, prompting him to forsake his transgression and submit to his Lord (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
al-Shawkānī adds: “Reminding involves reflecting on the Message they conveyed and pondering it deeply, so that it becomes a means of accepting the Truth. The fear mentioned here refers to the fear of Allah’s Punishment, as warned through their words.”
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفۡرُطَ عَلَيۡنَآ أَوۡ أَن يَطۡغَىٰ
﴾45﴿ They said, “Our Lord, indeed we fear that he may act rashly against us or exceed all bounds.”[71]
[71] Yafruṭa (act rashly) is to act hastily and with urgency. The root word f-r-ṭ signifies moving ahead or advancing forward. Its original meaning conveys the idea of removing something from its place and setting it aside (cf. Ibn Qutaybah, Gharīb al-Qur’an; Ibn Fāris, Maqāyīs al-Lughah; al-Kafawī, al-Kulliyāt).
Yaṭghā (exceed all bounds) is to be obstinate and transgressive. The root meaning of ṭughyān is to exceed the limit in disobedience (cf. al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
They truly feared that Pharaoh might hasten to punish them before they could call him to what God had commanded them, that he might act with arrogance and transgress against His command (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).
Yaṭghā (exceed all bounds) is to be obstinate and transgressive. The root meaning of ṭughyān is to exceed the limit in disobedience (cf. al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
They truly feared that Pharaoh might hasten to punish them before they could call him to what God had commanded them, that he might act with arrogance and transgress against His command (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَ لَا تَخَافَآۖ إِنَّنِي مَعَكُمَآ أَسۡمَعُ وَأَرَىٰ
[72] Seeing their fear, God Almighty reassured them, saying that He was with them—granting victory, support, protection, and strength. He assured them that He hears their words and Pharaoh’s words alike and sees everything they do, as well as all their circumstances. Therefore, He encouraged them to remain calm and not be afraid (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā (5/104), Ibn Kathīr, al-Saʿdī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
فَأۡتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرۡسِلۡ مَعَنَا بَنِيٓ إِسۡرَٰٓءِيلَ وَلَا تُعَذِّبۡهُمۡۖ قَدۡ جِئۡنَٰكَ بِـَٔايَةٖ مِّن رَّبِّكَۖ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلۡهُدَىٰٓ
﴾47﴿ “So come to him and say, ‘Indeed, we are Messengers from your Lord,[73] so send with us the Children of Israel and do not torment them.[74] We have come to you with a Sign from your Lord,[75] and peace be upon whoever follows the guidance.’”[76]
[73] Having gone to the extreme of claiming Lordship and arrogantly proclaiming, “I am your Lord, the Most High!” (79: 24), the first sobering reality he had to confront was the presence of the true Lord of all beings, including himself (cf. Ibn ʿĀshūr). They informed him that they were the Messengers sent by his Lord—the true Lord who created and nurtured him—emphasizing that Pharaoh’s supposed divinity was nothing but an illusion in the presence of the Almighty (cf. al-Ṭabarī, al-Shinqīṭī).
[74] The primary mission of Moses and his brother (عليهما السلام) was to address Pharaoh and his officials, who held authority over the nation’s affairs, with the aim of liberating the Children of Israel from enslavement. This mission did not involve imposing Divine Law upon the Copts; rather, it focused on establishing an independent nation for the Israelites by imparting the reformed Divine Law that would secure their autonomy. Nonetheless, calling Pharaoh and his people to monotheism was a necessary preliminary step to affirm the legitimacy of Moses’ Prophethood and facilitate the release of the Israelites, as confronting evil and false beliefs was inherent to his Prophetic duty. This understanding is derived from the ayas in Suras al-Isrā’, al-Nāziʿāt, and other related passages (Ibn ʿĀshūr): “As Mūsā said to his people: “Remember Allah’s favour on you, when He salvaged you from Pharaoh’s people as they subjected you to the worst of suffering; slaughtering your sons and keeping your womenfolk alive—in that indeed is a great trial from your Lord!” (14: 6)
[75] That is, they had brought him a miracle from his Lord that proved their truthfulness (cf. Ibn Kathīr, al-Saʿdī). “He ˹Mūsā˺ said: ‘Even if I brought you something manifestly clear?’ He said: ‘Then bring it, if you are of the truthful.’ So, he cast down his staff, and behold! it was a manifest serpent. And he drew forth his hand, and behold! it was white to the beholders.” (26: 30-33)
[76] Those who follow Allah’s guidance, which He has set for His servants, will be safe from His Wrath and Punishment both in this world and the Hereafter (cf. al-Ṭabarī, al-Zajjāj, Ibn Kathīr).
[74] The primary mission of Moses and his brother (عليهما السلام) was to address Pharaoh and his officials, who held authority over the nation’s affairs, with the aim of liberating the Children of Israel from enslavement. This mission did not involve imposing Divine Law upon the Copts; rather, it focused on establishing an independent nation for the Israelites by imparting the reformed Divine Law that would secure their autonomy. Nonetheless, calling Pharaoh and his people to monotheism was a necessary preliminary step to affirm the legitimacy of Moses’ Prophethood and facilitate the release of the Israelites, as confronting evil and false beliefs was inherent to his Prophetic duty. This understanding is derived from the ayas in Suras al-Isrā’, al-Nāziʿāt, and other related passages (Ibn ʿĀshūr): “As Mūsā said to his people: “Remember Allah’s favour on you, when He salvaged you from Pharaoh’s people as they subjected you to the worst of suffering; slaughtering your sons and keeping your womenfolk alive—in that indeed is a great trial from your Lord!” (14: 6)
[75] That is, they had brought him a miracle from his Lord that proved their truthfulness (cf. Ibn Kathīr, al-Saʿdī). “He ˹Mūsā˺ said: ‘Even if I brought you something manifestly clear?’ He said: ‘Then bring it, if you are of the truthful.’ So, he cast down his staff, and behold! it was a manifest serpent. And he drew forth his hand, and behold! it was white to the beholders.” (26: 30-33)
[76] Those who follow Allah’s guidance, which He has set for His servants, will be safe from His Wrath and Punishment both in this world and the Hereafter (cf. al-Ṭabarī, al-Zajjāj, Ibn Kathīr).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
إِنَّا قَدۡ أُوحِيَ إِلَيۡنَآ أَنَّ ٱلۡعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
﴾48﴿ “Indeed, it has been revealed to us that Punishment[77] is upon those who deny and turn away.”[78]
[77] Both in this world and in the Hereafter (cf. al-Qurṭubī, al-Tafsīr al-Mukhtaṣar).
[78] Commenting on the manner in which Moses and Aaron (عليهما السلام) were ordered to address Pharoah, Ibn al-Qayyim (Badāiʿ al-Fawā’id: 2/170) observes: “Reflect on the beauty of how these statements are structured, the arrangement of this address, and the gentle tone of these words, which captivate hearts with their sweetness and grace, despite the majesty and grandeur of the message. Notice how the address begins with the words: “Indeed, we are Messengers from your Lord”—a subtle indication that they did not come to challenge his authority or to share in his rule, but as two servants sent by his Lord. The choice of referring to Allah as “your Lord” here, rather than associating Him with themselves, serves to draw Pharaoh’s attention and invite his compliance and acceptance, just as a messenger might say to someone on behalf of his master: “I am the messenger of your master to you”—even if that master is also his own—highlighting the need for attentiveness and obedience.
Moreover, they requested from him that he let the Children of Israel go with them and not subject them to torment, a request that sought justice and fairness without imposing undue demands or burdens. It was a call to abandon oppression and unjust punishment for those who did not deserve it—a plea embodying the utmost fairness.
Following the request, three statements were made:
1. The first was Allah’s saying: “We have come to you with a Sign from your Lord”—thus clearing themselves of any accusation of fabrication or falsehood, as they presented clear evidence and undeniable proof. With this, the argument was established.
2. After that, there are two possible responses from the addressee: either he listens and obeys, becoming one of those guided—“and peace be upon whoever follows guidance”—or he denies and turns away, in which case the punishment will fall upon those who reject and turn away.
Therefore, the aya combines a call for fairness, the establishment of proof, and a clear statement of the reward for those who listen and obey, as well as the consequence for those who deny and turn away—all conveyed with the most delicate address, the most suitable expression, and the most eloquent encouragement and warning.”
[78] Commenting on the manner in which Moses and Aaron (عليهما السلام) were ordered to address Pharoah, Ibn al-Qayyim (Badāiʿ al-Fawā’id: 2/170) observes: “Reflect on the beauty of how these statements are structured, the arrangement of this address, and the gentle tone of these words, which captivate hearts with their sweetness and grace, despite the majesty and grandeur of the message. Notice how the address begins with the words: “Indeed, we are Messengers from your Lord”—a subtle indication that they did not come to challenge his authority or to share in his rule, but as two servants sent by his Lord. The choice of referring to Allah as “your Lord” here, rather than associating Him with themselves, serves to draw Pharaoh’s attention and invite his compliance and acceptance, just as a messenger might say to someone on behalf of his master: “I am the messenger of your master to you”—even if that master is also his own—highlighting the need for attentiveness and obedience.
Moreover, they requested from him that he let the Children of Israel go with them and not subject them to torment, a request that sought justice and fairness without imposing undue demands or burdens. It was a call to abandon oppression and unjust punishment for those who did not deserve it—a plea embodying the utmost fairness.
Following the request, three statements were made:
1. The first was Allah’s saying: “We have come to you with a Sign from your Lord”—thus clearing themselves of any accusation of fabrication or falsehood, as they presented clear evidence and undeniable proof. With this, the argument was established.
2. After that, there are two possible responses from the addressee: either he listens and obeys, becoming one of those guided—“and peace be upon whoever follows guidance”—or he denies and turns away, in which case the punishment will fall upon those who reject and turn away.
Therefore, the aya combines a call for fairness, the establishment of proof, and a clear statement of the reward for those who listen and obey, as well as the consequence for those who deny and turn away—all conveyed with the most delicate address, the most suitable expression, and the most eloquent encouragement and warning.”
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَ فَمَن رَّبُّكُمَا يَٰمُوسَىٰ
[79] That is, the Lord you worship and claim that you were sent to me by Him (cf. al-Baghawī, Ibn Kathīr, al-Shinqīṭī). al-Rāzī comments: “Despite Pharaoh’s immense power, dominance, and vast army, when Moses (peace be upon him) called him to Allah, he did not immediately resort to violence or oppression. Instead, he chose to engage in dialogue and debate. This was because, had he responded with violence from the outset, it would have been seen as an act of ignorance and foolishness. In his arrogance, Pharaoh disdained such behaviour and preferred to debate, indicating that even he—despite his profound ignorance and disbelief—deemed it beneath him to display such foolishness without presenting evidence.”
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَ رَبُّنَا ٱلَّذِيٓ أَعۡطَىٰ كُلَّ شَيۡءٍ خَلۡقَهُۥ ثُمَّ هَدَىٰ
[80] That is, the One Who granted every creature its distinct form that sets it apart and fashioned it in a way that best suits its nature. He endowed every male and female with the appropriate shape and structure from their kind, facilitating mating, harmony, and companionship. He provided them with all they need and then guided each creature to seek its benefits and avoid its harms (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Biqāʿī).
God Almighty combines creation and guidance—a pairing that frequently appears throughout the Qur’an. Creation signifies the bestowal of tangible, external existence, while guidance represents the imparting of intellectual and conceptual awareness. Consequently, His act of creation gives form and substance, while His guidance grants knowledge and discernment (cf. Ibn al-Qayyim, Shifā’ al-ʿAlīl: 79).
This dual aspect of creation and guidance highlights the complete care of the Creator, Glorified be He, for His creation and His comprehensive guidance. It represents the general guidance evident in all creatures, as every being is seen striving to secure its benefits and guard itself against harm (cf. al-Saʿdī).
God Almighty combines creation and guidance—a pairing that frequently appears throughout the Qur’an. Creation signifies the bestowal of tangible, external existence, while guidance represents the imparting of intellectual and conceptual awareness. Consequently, His act of creation gives form and substance, while His guidance grants knowledge and discernment (cf. Ibn al-Qayyim, Shifā’ al-ʿAlīl: 79).
This dual aspect of creation and guidance highlights the complete care of the Creator, Glorified be He, for His creation and His comprehensive guidance. It represents the general guidance evident in all creatures, as every being is seen striving to secure its benefits and guard itself against harm (cf. al-Saʿdī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَ فَمَا بَالُ ٱلۡقُرُونِ ٱلۡأُولَىٰ
[81] That is, Pharaoh said: “What about the previous generations before us, whose people did not believe in your Lord and worshipped others besides Him? If what you claim were true, it would not have been unknown to the earlier generations, nor would they have neglected it” (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains that Pharaoh’s approach in questioning Moses (عليه السلام) about the fate of past generations was not a sincere inquiry but a cunning and calculated tactic. Pharaoh’s intention can be understood in two ways:
1. Creating a Logical Dilemma:
Pharaoh sought to corner Moses into making a problematic statement. If Moses were to say that the past generations are being punished, it would provoke the descendants and stir resentment against Moses. Conversely, if Moses were to say they are not being punished, Pharaoh could use this to argue that the beliefs and practices of those generations must have been correct, thereby justifying his own adherence to their religion. This would effectively challenge Moses’ claim that guidance and truth lie solely with Allah.
2. Discrediting the Message:
Pharaoh attempted to portray Moses’ message as an anomaly by suggesting that if previous generations did not believe or follow the same path, it must therefore be false. This is a typical psychological strategy used by those in positions of power to resist change, appealing to tradition and the supposed authority of long-standing practices.
This method of argument is not unique to Pharaoh; it is a classical rhetorical strategy where the focus is deliberately shifted from the core argument to a tangential issue. By invoking the past generations, Pharaoh cleverly evades the essence of Moses’ message—the call to monotheism and the rejection of false deities. Instead of directly confronting Moses’ invitation to worship Allah alone, Pharaoh seeks to cast doubt by raising questions rooted in historical continuity and ancestral legitimacy.
Ibn ʿĀshūr explains that Pharaoh’s approach in questioning Moses (عليه السلام) about the fate of past generations was not a sincere inquiry but a cunning and calculated tactic. Pharaoh’s intention can be understood in two ways:
1. Creating a Logical Dilemma:
Pharaoh sought to corner Moses into making a problematic statement. If Moses were to say that the past generations are being punished, it would provoke the descendants and stir resentment against Moses. Conversely, if Moses were to say they are not being punished, Pharaoh could use this to argue that the beliefs and practices of those generations must have been correct, thereby justifying his own adherence to their religion. This would effectively challenge Moses’ claim that guidance and truth lie solely with Allah.
2. Discrediting the Message:
Pharaoh attempted to portray Moses’ message as an anomaly by suggesting that if previous generations did not believe or follow the same path, it must therefore be false. This is a typical psychological strategy used by those in positions of power to resist change, appealing to tradition and the supposed authority of long-standing practices.
This method of argument is not unique to Pharaoh; it is a classical rhetorical strategy where the focus is deliberately shifted from the core argument to a tangential issue. By invoking the past generations, Pharaoh cleverly evades the essence of Moses’ message—the call to monotheism and the rejection of false deities. Instead of directly confronting Moses’ invitation to worship Allah alone, Pharaoh seeks to cast doubt by raising questions rooted in historical continuity and ancestral legitimacy.
അറബി ഖുർആൻ വിവരണങ്ങൾ:
വിശുദ്ധ ഖുർആൻ പരിഭാഷ - ഇംഗ്ലീഷ് പരിഭാഷ - ഡോ. വലീദ് ബ്ലൈഹേഷ് ഉമരി - പ്രവൃത്തി പുരോഗമിക്കുന്നു. - വിവർത്തനങ്ങളുടെ സൂചിക
തർജമ ചെയ്തത് ഡോ. വലീദ് ബ്ലഹേശ് അൽ ഉമരി.