Surah 44. Ad-Dukhan

14The words rasul-un karim in the original imply a man who is characterized with most noble traits of character and highly praiseworthy qualities.

15One should note that the sayings of the Prophet Moses being cited here, are not parts of a continuous address delivered by him at any one time, but they are a summary in a few sentences of what he said to Pharaoh and his courtiers on different occasions during many years. For the details, sec AI-A'raf: 103-136, Yunus: 75-92, Ta Ha : 45-76, Ash-Shua'ra: 10-68, An-Naml: 7-14, AlQasas: 32-42, AI-Mu'min: 23-46, Az-Zukhruf: 46-56 and the corresponding E.N.'s.

16That is. "Leave the children of Israel to go with me." This demand is synonymous with the demand made in Al-A`raf: 105, Ta Ha: 47 and Ash-Shur'ra: 17. Another translation that has been reported from Hadrat 'Abdullah bin `Abbas is: "Servants of Allah, fulfill my right," i.e.. "Accept what I say : believe in me: follow my guidance. This is my right on you from Allah. " The following sentence: `I am a trustworthy Messenger to you," is more in keeping with the second meaning.

17That is, "I am a reliable Messenger: I do not forge anything from myself, nor am I the one who would present something based on personal interest or desire, or forge a command or law, in the name of Allah. Rest assured that I shall convey to you intact only that which my Sender has commanded. " (It should be noted that these two sentences belong to the time when the Prophet Moses first started preaching His Message).

18In other words, it means: "Your rebellion against me is in fact rebellion against Allah, for what annoys you is not what I say but what Allah says, and I only present those things as His Messenger. If you doubt whether I have really ban sent by Hun or not, I present before you a clear authority of my appointment from Allah. " This authority does not imply any one miracle but a long series of the miracles which the Prophet Moses continued to show to Pharaoh and his people for years since the time he $roved in the court of Pharaoh till his last days in Egypt. Whatever Sign they denied, was followed up by a greater Sign of authority by him. (For explanation, see E.N.'s 42, 43 of Az-Zukhruf).

19This was said at the time when, as against all the Signs presented by the Prophet Moses, Pharaoh was still showing stubbornness, but was feeling upset and confounded at the realization that all classes of the Egyptian society were rapidly being influenced by those Signs. In that period first of all he made the speech before his full packed court as mentioned in vv. 51-53 of Surah Zukhruf above (see E,N.'s 45 to 49). Then, when he felt the ground slipping from under his feet, he made up his mind to kill Allah's Messenger. At that time the Prophet said the words as mentioned in Surah Al-Mu'min: 27 ; to the effect: "I have taken refuge in my Lord and your Lord against every arrogant person who does not believe in the Day of Reckoning." Here, the Prophet Moses is referring to that same thing and telling Pharaoh and his chiefs: "Look, I have sought Allah's refuge against all sorts of violence from you : now you cannot harm me: but if you wish yourselves well, do not harm me. If you do not want to believe what I say, you may not, but you should never lay your hands on me, otherwise you will meet with catastrophic consequences."

20This is the final report that the Prophet Moses presented before his Lord, saying: "These are criminals." That is, their being the criminals has been confirmed finally and absolutely. They have exhausted every chance of concession and respite for reformation. It is time that the final fatal decision be passed against them.

21"With my servants": with all those people who have believed, including both the Israelites and the Egyptian Copts who had become Muslims since the time of the Prophet Joseph till that of the Prophet Moses, and those also who had been influenced by the Signs shown by Moses and His preaching and accepted Islam from among the Egyptians. (For explanation, see Surah Yusuf: E.N. 68).

22This was the initial command given to the prophet Moses for the migration. (For explanation, see Ta-Hit: 77, Ash-Shu'ara': 52-68 arid the corresponding E.N.'s).

23This command was given when the Prophet Moses had crossed the sea along with his caravan and wanted that he should restore the sea to its former state by smiting it with the staff so that Pharaoh and his hosts should not pursue them on the dry path created by the miracle. At that times it was said: "Leave the sea divided as it is, so that Pharaoh and his armies should descend into it; then the sea will be restored and they will be drowned all together."

24Hadrat Hasan Basri says that "others" here implies the children of Israel, whom Allah made heirs of the land of Egypt after Pharaoh's people, and Qatadah says it implies the other people who inherited Egypt after the people of Pharaoh, for the Histories do not make any mention that the Israelites ever returned to Egypt after the exodus and inherited it. This same point has been disputed by the later commentators also. (For a detailed discussion, see Ash Shua'ra: 57-59 and the E.N.'s on it).

25That is, "When they were the rulers, they were known for their glory and grandeur: hymns were sung of their praise, flatterers flattered them to such an extent as if the whole world was devoted to them for their excellences and indebted to them for their favors and there was none more popular in the world than they. But when they fell there was none to shed a tear on their fall; rather the world felt relieved that a cause of distress had been removed. Obviously, they had neither done any good to the people that the dwellers of the earth might weep on them, nor anything for the sake of Allah's pleasure that the dwellers of the heavens might grieve over their ruin. As long as Allah continued to give them rope by His will, they enjoyed life as they pleased; but when they transgressed all limits in their crimes, they were cast aside like so much rubbish.

26That is, Pharaoh by himself was an abasing torment for them and all other torments wen indeed offshoots of the same great torment.

27There is a subtle satire in it on the chiefs of the disbelieving Quraish. It means to say this: "You do not enjoy any place of distinction among the transgressors against Allah. Pharaoh indeed was a rebel of the highest order who was ruling on the throne of the largest kingdom of the time as a god. When he was swept away like straw, how can you prevent the Divine wrath?"

28That is, 'Allah was well aware both of the qualities and of the weaknesses of the children of Israel. He had not chosen them blindly. For when he chose them from among the contemporary nations to become the standard-bearers of His message and His Tauhid, they were the most suitable people in His knowledge for the purpose."

29For explanation, sec Al-Baqarah :49-74, An-Nisa: 153-160, Al Ma'idah: 20-26, Al-A'raf: 138-171, Ta-Ha: 80-97 and the corresponding E.N.'s