Tafsir Ibn Kathir (abridged)

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Alarming the Idolators with News of the Day when the Sky will bring forth a visible Smoke Allah says, these idolaters are playing about in doubt, i.e., the certain truth has come to them, but they doubt it and do not believe in it. Then Allah says, warning and threatening them: فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ (Then wait you for the Day when the sky will bring forth a visible smoke.) It was narrated that Masruq said, "We entered the Masjid -- i.e., the Masjid of Kufah at the gates of Kindah -- and a man was reciting to his companions, يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ (the Day when the sky will bring forth a visible smoke.) He asked them; `Do you know what that is' That is the smoke that will come on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold."' He said, "We came to Ibn Mas`ud, may Allah be pleased with him, and told him about that. He was lying down, and he sat up with a start and said, `Allah said to your Prophet قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ (Say: "No wage do I ask of you for this, nor am I one of the pretenders.") (38:86). And it is part of knowledge that when a man does not know something, he should say, `Allah knows best.' I will tell you a Hadith about that. When the Quraysh did not respond to Islam and they grew stubborn, the Messenger of Allah ﷺ invoked Allah against them that they would have years like the years (of drought and famine) of Yusuf. They became so exhausted and hungry that they ate bones and dead meat. They looked at the sky, but they saw nothing but smoke."' According to another report: "A man would look at the sky and he would see nothing between him and the sky except a smoky haze, because of his exhaustion." فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ - يَغْشَى النَّاسَ هَـذَا عَذَابٌ أَلِيمٌ (Then wait you for the Day when the sky will bring forth a visible smoke, covering the people, this is a painful torment) A man came to the Messenger of Allah ﷺ and said, "O Messenger of Allah! Pray to Allah to send rain to Mudar, for they are dying. So the Prophet prayed for rain for them, and they got rain. Then the Ayah was revealed: إِنَّا كَاشِفُواْ الْعَذَابِ قَلِيلاً إِنَّكُمْ عَآئِدُونَ (Verily, We shall remove the torment for a while. Verily, you will revert.) Ibn Mas`ud said, "Do you think that the torment will be removed for them on the Day of Resurrection When they were granted ease, they reverted to their former state. Then Allah revealed: يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ (On the Day when We shall strike you with the Great Batshah. Verily, We will exact retribution.)" He said, "This means the day of Badr." Ibn Mas`ud said, "Five things have come to pass: the smoke, the (defeat of the) Romans, the (splitting of the) moon, the Batshah, and the torment." This Hadith was narrated in the Two Sahihs. It was also recorded by Imam Ahmad in his Musnad, and by At-Tirmidhi and An-Nasa'i in their (Books of) Tafsir, and by Ibn Jarir and Ibn Abi Hatim with a number of chains of narration. A number of the Salaf, such as Mujahid, Abu Al-`Aliyah, Ibrahim An-Nakha`i, Ad-Dahhak and `Atiyah Al-`Awfi concurred with Ibn Mas`ud's interpretation of this Ayah and his view that the smoke already happened. This was also the view of Ibn Jarir. According to the Hadith of Abu Sarihah, Hudhayfah bin Asid Al-Ghifari, may Allah be pleased with him, said, "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said: «لَا تَقُومُ السَّاعَةُ حَتْى تَرَوْا عَشْرَ آيَاتٍ: طُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا، وَالدُّخَانَ، وَالدَّابَّةَ، وَخُرُوجَ يَأْجُوجَ وَمَأْجُوجَ، وَخُرُوجَ عِيْسَى ابْنِ مَرْيَمَ وَالدَّجَّالَ، وَثَلَاثَةَ خُسُوفٍ: خَسْفٌ بِالْمَشْرِقِ، وَخَسْفٌ بِالْمَغْرِبِ، وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ، وَنَارًا تَخْرُجُ مِنْ قَعْرِ عَدَنَ تَسُوقُ النَّاسَ أَوْ تَحْشُرُ النَّاسَ تَبِيتُ مَعَهُمْ حَيْثُ بَاتُوا، وَتَقِيلُ مَعَهُمْ حَيْثُ قَالُوا» (The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast; the emergence of Ya'juj and Ma'juj; the appearance of `Isa bin Maryam; the Dajjal; three cases of the earth collapsing -- one in the east, one in the west, and one in the Arabian Peninsula; and a fire which will emerge from the bottom of Aden and will drive the people -- or gather the people -- stopping with them when they stop to sleep at night or rest during the day.)" This was recorded only by Muslim in his Sahih In the Two Sahihs it was recorded that the Messenger of Allah ﷺ said to Ibn Sayyad: «إِنِّي خَبَأْتُ لَكَ خَبْأ» (I am concealing something for you.) He said, It is Ad-Dukh. The Prophet said, «اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَك» (Be off with you! You cannot get further than your rank.) He said, "The Messenger of Allah ﷺ was concealing from him the words, فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ (Then wait you for the Day when the sky will bring forth a visible smoke.)"This indicates that the smoke is yet to appear. Ibn Sayyad was a fortune-teller who heard things through the Jinn, whose speech is unclear, therefore he said, "It is Ad-Dukh," meaning Ad-Dukhan (the smoke). When the Messenger of Allah ﷺ was sure what was happening, that the source of his information was the Shayatin, he said: «اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَك» (Be off with you! You cannot get further than your rank.) There are numerous Marfu` and Mawquf Hadiths, Sahih, Hasan and others, which indicate that the smoke is one of the awaited signs (of the Hour). This is also the apparent meaning of Ayat in the Qur'an. Allah says: فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ (Then wait you for the Day when the sky will bring forth a visible smoke.) meaning, clearly visible, such that all people will see it. According to Ibn Mas`ud's interpretation, this was a vision which they saw because of their intense hunger and exhaustion. He also interprets the Ayah يَغْشَى النَّاسَ (Covering mankind,) meaning, it covered them and overwhelmed them. But if it was only an illusion which happened to the idolators of Makkah, Allah would not have said "covering mankind." هَـذَا عَذَابٌ أَلِيمٌ (this is a painful torment.) means, this will be said to them by way of rebuke. This is like the Ayah: يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا - هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ (The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to deny.) (52:13-14). Or some of them will say that to others. رَّبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مْؤْمِنُونَ ((They will say): "Our Lord! Remove the torment from us, really we shall become believers!") means, when the disbelievers witness the punishment of Allah, they will ask for it to be taken away from them. This is like the Ayat: وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ (If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!") (6:27) وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُواْ رَبَّنَآ أَخِّرْنَآ إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍ (And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say: "Our Lord! Respite us for a little while, we will answer Your Call and follow the Messengers!" (It will be said): "Had you not sworn aforetime that you would not leave (the world for the Hereafter).) (14:44) Allah says here: أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَآءَهُمْ رَسُولٌ مُّبِينٌ - ثُمَّ تَوَلَّوْاْ عَنْهُ وَقَالُواْ مُعَلَّمٌ مَّجْنُونٌ (How can there be for them an admonition, when a Messenger explaining things clearly has already come to them. Then they had turned away from him and said: "(He is) one taught, a madman!") meaning, `what further admonition do they need when We have sent them a Messenger with a clear Message and warning Yet despite that, they turned away from him, opposed him and rejected him, and they said: (He is) one taught (by a human being), a madman.' This is like the Ayah: يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى (On that Day will man remember, but how will that remembrance (then) avail him) (89:23) وَلَوْ تَرَى إِذْ فَزِعُواْ فَلاَ فَوْتَ وَأُخِذُواْ مِن مَّكَانٍ قَرِيبٍ - وَقَالُواْ ءَامَنَّا بِهِ وَأَنَّى لَهُمُ التَّنَاوُشُ مِن مَّكَانِ بَعِيدٍ (And if you could but see, when they will be terrified with no escape, and they will be seized from a near place. And they will say (in the Hereafter): "We do believe (now);" but how could they receive (faith and its acceptance by Allah) from a place so far off...) (34:51-52) إِنَّا كَاشِفُواْ الْعَذَابِ قَلِيلاً إِنَّكُمْ عَآئِدُونَ (Verily, We shall remove the torment for a while. Verily, you will revert.) means, `if We were to remove the torment from you for a while, and send you back to the world, you would go back to your former state of disbelief and denial.' This is like the Ayat: وَلَوْ رَحِمْنَـهُمْ وَكَشَفْنَا مَا بِهِمْ مِّن ضُرٍّ لَّلَجُّواْ فِى طُغْيَـنِهِمْ يَعْمَهُونَ (And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) (23:75) وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ (But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars) (6:28) The Meaning of the "Great Batshah" يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ (On the Day when We shall strike you with the great Batshah. Verily, We will exact retribution.) Ibn Mas`ud interpreted this to mean the day of Badr. This is also the view of a group who agreed with Ibn Mas`ud, may Allah be pleased with him, about the meaning of the smoke, as discussed above. It was also narrated from Ibn `Abbas, may Allah be pleased with him, in a report related to him from Al-`Awfi and from Ubayy bin Ka`b, may Allah be pleased with him. This is possible, but the apparent meaning is that it refers to the Day of Resurrection, although the day of Badr was also a day of vengeance. Ibn Jarir said, "Ya`qub narrated to me; Ibn `Ulayyah narrated to me, Khalid Al-Hadhdha' narrated to us, from `Ikrimah who said, `Ibn `Abbas, may Allah be pleased with him, said, "Ibn Mas`ud, may Allah be pleased with him, said that "the great Batshah" is the day of Badr, and I say that it is the Day of Resurrection." This chain of narration is Sahih to him. This is also the view of Al-Hasan Al-Basri and of `Ikrimah according to the more authentic of the two reports narrated from him. And Allah knows best.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Story of Musa and Fir`awn, and how the Children of Israel were saved Allah tells us, `before these idolators, We tested the people of Fir`awn, the copts of Egypt.' وَجَآءَهُمْ رَسُولٌ كَرِيمٌ (when there came to them a noble Messenger.) means, Musa, peace be upon him, the one to whom Allah spoke. أَنْ أَدُّواْ إِلَىَّ عِبَادَ اللَّهِ (Deliver to me the servants of Allah.) This is like the Ayah: فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (So let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!") (20:47) إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (Verily, I am to you a Messenger worthy of all trust.) means, `what I convey to you is trustworthy.' وَأَن لاَّ تَعْلُواْ عَلَى اللَّهِ (And exalt not yourselves against Allah.) means, `and do not be too arrogant to follow His signs. Accept His proof and believe in His evidence.' This is like the Ayah: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ (Verily, those who scorn My worship they will surely enter Hell in humiliation!) (40:60) إِنِّى ءَاتِيكُمْ بِسُلْطَانٍ مُّبِينٍ (Truly, I have come to you with a manifest authority.) means, with clear and obvious proof. This refers to the clear signs and definitive evidence with which Allah sent him. وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ (And truly, I seek refuge with my Lord and your Lord, lest you should stone me.) Ibn `Abbas, may Allah be pleased with him, and Abu Salih said, "This refers to a verbal assault, which means insults." Qatadah said, "Meaning `stoning' in the literal sense, so that the meaning is: `I seek refuge with Allah, Who created me and you, from your making any harmful words or actions reach me."' وَإِن لَّمْ تُؤْمِنُواْ لِى فَاعْتَزِلُونِ (But if you believe me not, then keep away from me and leave me alone.) means, `then let us leave one another alone and live in peace until Allah judges between us.' After Musa, may Allah be pleased with him, had stayed among them for a long time, and the proof of Allah had been established against them, and that only increased them in disbelief and stubbornness, he prayed to his Lord against them, a prayer which was answered. Allah says: وَقَالَ مُوسَى رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً وَأَمْوَالاً فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ قَالَ قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا (And Musa said: "Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment." Allah said: "Verily, the invocation of you both is accepted. So you both keep to the straight way.") (10:88-89) And Allah says here: فَدَعَا رَبَّهُ أَنَّ هَـؤُلاَءِ قَوْمٌ مُّجْرِمُونَ (So he (Musa) called upon his Lord (saying): "These are indeed the people who are criminals.") Whereupon Allah commanded him to bring the Children of Israel out from among them, without the command, consent or permission of Fir`awn. Allah said: فَأَسْرِ بِعِبَادِى لَيْلاً إِنَّكُم مُّتَّبَعُونَ (Depart you with My servants by night. Surely, you will be pursued.) This is like the Ayah: وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى And indeed We revealed to Mu0sa0 (saying): Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid (of drowning in the sea). )20:77( وَاتْرُكِ الْبَحْرَ رَهْواً إِنَّهُمْ جُندٌ مُّغْرَقُونَ (And leave the sea as it is (quiet and divided). Verily, they are a host to be drowned.) When Musa and the Children of Israel has crossed the sea, Musa wanted to strike it with his staff so that it would go back as it had been, and it would form a barrier between then and Fir`awn and prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and that he should not fear either being overtaken by Fir`awn or drowning in the sea. Ibn `Abbas, may Allah be pleased with him, said: وَاتْرُكِ الْبَحْرَ رَهْواً (And leave the sea as it is (quiet and divided).) means, leave it as it is and keep moving. Mujahid said: رَهْواً (as it is) means, a dry path, as it is. `Do not command it to go back; leave it until the last of them have entered it.' This was also the view of `Ikrimah, Ar-Rabi` bin Anas, Ad-Dahhak, Qatadah, Ibn Zayd, Ka`b Al-Ahbar, Simak bin Harb and others. كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ وَزُرُوعٍ (How many of gardens and springs that they left behind. And green crops) this refers to rivers and wells. وَمَقَامٍ كَرِيمٍ and goodly places, means, fine dwellings and beautiful places. Muja0hid and Sa 0d bin Jubayr said: وَمَقَامٍ كَرِيمٍ (and goodly places,) means elevated places. وَنَعْمَةٍ كَانُواْ فِيهَا فَـكِهِينَ (And comforts of life wherein they used to take delight!) means, a life which they were enjoying, where they could eat whatever they wanted and wear what they liked, with wealth and glory and power in the land. Then all of that was taken away in a single morning, they departed from this world and went to Hell, what a terrible abode! كَذَلِكَ وَأَوْرَثْنَـهَا قَوْماً ءَاخَرِينَ (Thus (it was)! And We made other people inherit them.) namely the Children of Israel. فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ (And the heavens and the earth wept not for them, ) means, they had no righteous deeds which used to ascend through the gates of the heavens, which would weep for them when they died, and they had no places on earth where they used to worship Allah which would notice their loss. So they did not deserve to be given a respite, because of their disbelief, sin, transgression and stubbornness. Ibn Jarir recorded that Sa`id bin Jubayr said, "A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says, فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ (And the heavens and the earth wept not for them, nor were they given respite) -- do the heavens and the earth weep for anybody' He, may Allah be pleased with him, said, `Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him. But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them."' Al-`Awfi reported something similar from Ibn `Abbas, may Allah be pleased with him. وَلَقَدْ نَجَّيْنَا بَنِى إِسْرَءِيلَ مِنَ الْعَذَابِ الْمُهِينِ - مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً مِّنَ الْمُسْرِفِينَ (And indeed We saved the Children of Israel from the humiliating torment from Fir`awn; verily, he was arrogant and was of the excessive. ) Here Allah reminds them of how He saved them from their humiliation and subjugation at the hands of Fir`awn, when they were forced to do menial tasks. مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً (From Fir`awn; verily, he was arrogant) means, he was proud and stubborn. This is like the Ayah: إِنَّ فِرْعَوْنَ عَلاَ فِى الاٌّرْضِ (Verily, Fir`awn exalted himself in the land) (28:4). فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً عَـلِينَ (but they behaved insolently and they were people self-exalting) (23:46). He was one of the excessive and held a foolish opinion of himself. وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ (And We chose them above the nations (Al-`Alamin) with knowledge,) Mujahid said, "This means that they were chosen above those among whom they lived." Qatadah said, "They were chosen above the other people of their own time, and it was said that in every period there are people who are chosen above others." This is like the Ayah: قَالَ يَمُوسَى إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ ((Allah) said: "O Musa I have chosen you above men.") (7:144), which means, above the people of his time. This is also like the Ayah: وَاصْطَفَـكِ عَلَى نِسَآءِ الْعَـلَمِينَ (and (Allah has) chosen you (Maryam) above the women of the nations (Al-`Alamin).) (3:42), i.e., Maryam was chosen above the women of her time. For Khadijah, may Allah be pleased with her, is higher than her in status or is equal to her, as was Asiyah bint Muzahim, the wife of Fir`awn. And the superiority of `A'ishah, may Allah be pleased with her, over all other women is like the superiority of Tharid over all other dishes. وَءَاتَيْنَـهُم مِّنَ الاٌّيَـتِ (And granted them signs) means clear proofs and extraordinary evidence. مَا فِيهِ بَلَؤٌاْ مُّبِينٌ (in which there was a plain trial.) means, an obvious test to show who would be guided by it.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Story of Musa and Fir`awn, and how the Children of Israel were saved Allah tells us, `before these idolators, We tested the people of Fir`awn, the copts of Egypt.' وَجَآءَهُمْ رَسُولٌ كَرِيمٌ (when there came to them a noble Messenger.) means, Musa, peace be upon him, the one to whom Allah spoke. أَنْ أَدُّواْ إِلَىَّ عِبَادَ اللَّهِ (Deliver to me the servants of Allah.) This is like the Ayah: فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (So let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!") (20:47) إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (Verily, I am to you a Messenger worthy of all trust.) means, `what I convey to you is trustworthy.' وَأَن لاَّ تَعْلُواْ عَلَى اللَّهِ (And exalt not yourselves against Allah.) means, `and do not be too arrogant to follow His signs. Accept His proof and believe in His evidence.' This is like the Ayah: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ (Verily, those who scorn My worship they will surely enter Hell in humiliation!) (40:60) إِنِّى ءَاتِيكُمْ بِسُلْطَانٍ مُّبِينٍ (Truly, I have come to you with a manifest authority.) means, with clear and obvious proof. This refers to the clear signs and definitive evidence with which Allah sent him. وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ (And truly, I seek refuge with my Lord and your Lord, lest you should stone me.) Ibn `Abbas, may Allah be pleased with him, and Abu Salih said, "This refers to a verbal assault, which means insults." Qatadah said, "Meaning `stoning' in the literal sense, so that the meaning is: `I seek refuge with Allah, Who created me and you, from your making any harmful words or actions reach me."' وَإِن لَّمْ تُؤْمِنُواْ لِى فَاعْتَزِلُونِ (But if you believe me not, then keep away from me and leave me alone.) means, `then let us leave one another alone and live in peace until Allah judges between us.' After Musa, may Allah be pleased with him, had stayed among them for a long time, and the proof of Allah had been established against them, and that only increased them in disbelief and stubbornness, he prayed to his Lord against them, a prayer which was answered. Allah says: وَقَالَ مُوسَى رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً وَأَمْوَالاً فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ قَالَ قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا (And Musa said: "Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment." Allah said: "Verily, the invocation of you both is accepted. So you both keep to the straight way.") (10:88-89) And Allah says here: فَدَعَا رَبَّهُ أَنَّ هَـؤُلاَءِ قَوْمٌ مُّجْرِمُونَ (So he (Musa) called upon his Lord (saying): "These are indeed the people who are criminals.") Whereupon Allah commanded him to bring the Children of Israel out from among them, without the command, consent or permission of Fir`awn. Allah said: فَأَسْرِ بِعِبَادِى لَيْلاً إِنَّكُم مُّتَّبَعُونَ (Depart you with My servants by night. Surely, you will be pursued.) This is like the Ayah: وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى And indeed We revealed to Mu0sa0 (saying): Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid (of drowning in the sea). )20:77( وَاتْرُكِ الْبَحْرَ رَهْواً إِنَّهُمْ جُندٌ مُّغْرَقُونَ (And leave the sea as it is (quiet and divided). Verily, they are a host to be drowned.) When Musa and the Children of Israel has crossed the sea, Musa wanted to strike it with his staff so that it would go back as it had been, and it would form a barrier between then and Fir`awn and prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and that he should not fear either being overtaken by Fir`awn or drowning in the sea. Ibn `Abbas, may Allah be pleased with him, said: وَاتْرُكِ الْبَحْرَ رَهْواً (And leave the sea as it is (quiet and divided).) means, leave it as it is and keep moving. Mujahid said: رَهْواً (as it is) means, a dry path, as it is. `Do not command it to go back; leave it until the last of them have entered it.' This was also the view of `Ikrimah, Ar-Rabi` bin Anas, Ad-Dahhak, Qatadah, Ibn Zayd, Ka`b Al-Ahbar, Simak bin Harb and others. كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ وَزُرُوعٍ (How many of gardens and springs that they left behind. And green crops) this refers to rivers and wells. وَمَقَامٍ كَرِيمٍ and goodly places, means, fine dwellings and beautiful places. Muja0hid and Sa 0d bin Jubayr said: وَمَقَامٍ كَرِيمٍ (and goodly places,) means elevated places. وَنَعْمَةٍ كَانُواْ فِيهَا فَـكِهِينَ (And comforts of life wherein they used to take delight!) means, a life which they were enjoying, where they could eat whatever they wanted and wear what they liked, with wealth and glory and power in the land. Then all of that was taken away in a single morning, they departed from this world and went to Hell, what a terrible abode! كَذَلِكَ وَأَوْرَثْنَـهَا قَوْماً ءَاخَرِينَ (Thus (it was)! And We made other people inherit them.) namely the Children of Israel. فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ (And the heavens and the earth wept not for them, ) means, they had no righteous deeds which used to ascend through the gates of the heavens, which would weep for them when they died, and they had no places on earth where they used to worship Allah which would notice their loss. So they did not deserve to be given a respite, because of their disbelief, sin, transgression and stubbornness. Ibn Jarir recorded that Sa`id bin Jubayr said, "A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says, فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ (And the heavens and the earth wept not for them, nor were they given respite) -- do the heavens and the earth weep for anybody' He, may Allah be pleased with him, said, `Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him. But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them."' Al-`Awfi reported something similar from Ibn `Abbas, may Allah be pleased with him. وَلَقَدْ نَجَّيْنَا بَنِى إِسْرَءِيلَ مِنَ الْعَذَابِ الْمُهِينِ - مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً مِّنَ الْمُسْرِفِينَ (And indeed We saved the Children of Israel from the humiliating torment from Fir`awn; verily, he was arrogant and was of the excessive. ) Here Allah reminds them of how He saved them from their humiliation and subjugation at the hands of Fir`awn, when they were forced to do menial tasks. مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً (From Fir`awn; verily, he was arrogant) means, he was proud and stubborn. This is like the Ayah: إِنَّ فِرْعَوْنَ عَلاَ فِى الاٌّرْضِ (Verily, Fir`awn exalted himself in the land) (28:4). فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً عَـلِينَ (but they behaved insolently and they were people self-exalting) (23:46). He was one of the excessive and held a foolish opinion of himself. وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ (And We chose them above the nations (Al-`Alamin) with knowledge,) Mujahid said, "This means that they were chosen above those among whom they lived." Qatadah said, "They were chosen above the other people of their own time, and it was said that in every period there are people who are chosen above others." This is like the Ayah: قَالَ يَمُوسَى إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ ((Allah) said: "O Musa I have chosen you above men.") (7:144), which means, above the people of his time. This is also like the Ayah: وَاصْطَفَـكِ عَلَى نِسَآءِ الْعَـلَمِينَ (and (Allah has) chosen you (Maryam) above the women of the nations (Al-`Alamin).) (3:42), i.e., Maryam was chosen above the women of her time. For Khadijah, may Allah be pleased with her, is higher than her in status or is equal to her, as was Asiyah bint Muzahim, the wife of Fir`awn. And the superiority of `A'ishah, may Allah be pleased with her, over all other women is like the superiority of Tharid over all other dishes. وَءَاتَيْنَـهُم مِّنَ الاٌّيَـتِ (And granted them signs) means clear proofs and extraordinary evidence. مَا فِيهِ بَلَؤٌاْ مُّبِينٌ (in which there was a plain trial.) means, an obvious test to show who would be guided by it.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Story of Musa and Fir`awn, and how the Children of Israel were saved Allah tells us, `before these idolators, We tested the people of Fir`awn, the copts of Egypt.' وَجَآءَهُمْ رَسُولٌ كَرِيمٌ (when there came to them a noble Messenger.) means, Musa, peace be upon him, the one to whom Allah spoke. أَنْ أَدُّواْ إِلَىَّ عِبَادَ اللَّهِ (Deliver to me the servants of Allah.) This is like the Ayah: فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (So let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!") (20:47) إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (Verily, I am to you a Messenger worthy of all trust.) means, `what I convey to you is trustworthy.' وَأَن لاَّ تَعْلُواْ عَلَى اللَّهِ (And exalt not yourselves against Allah.) means, `and do not be too arrogant to follow His signs. Accept His proof and believe in His evidence.' This is like the Ayah: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ (Verily, those who scorn My worship they will surely enter Hell in humiliation!) (40:60) إِنِّى ءَاتِيكُمْ بِسُلْطَانٍ مُّبِينٍ (Truly, I have come to you with a manifest authority.) means, with clear and obvious proof. This refers to the clear signs and definitive evidence with which Allah sent him. وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ (And truly, I seek refuge with my Lord and your Lord, lest you should stone me.) Ibn `Abbas, may Allah be pleased with him, and Abu Salih said, "This refers to a verbal assault, which means insults." Qatadah said, "Meaning `stoning' in the literal sense, so that the meaning is: `I seek refuge with Allah, Who created me and you, from your making any harmful words or actions reach me."' وَإِن لَّمْ تُؤْمِنُواْ لِى فَاعْتَزِلُونِ (But if you believe me not, then keep away from me and leave me alone.) means, `then let us leave one another alone and live in peace until Allah judges between us.' After Musa, may Allah be pleased with him, had stayed among them for a long time, and the proof of Allah had been established against them, and that only increased them in disbelief and stubbornness, he prayed to his Lord against them, a prayer which was answered. Allah says: وَقَالَ مُوسَى رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً وَأَمْوَالاً فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ قَالَ قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا (And Musa said: "Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment." Allah said: "Verily, the invocation of you both is accepted. So you both keep to the straight way.") (10:88-89) And Allah says here: فَدَعَا رَبَّهُ أَنَّ هَـؤُلاَءِ قَوْمٌ مُّجْرِمُونَ (So he (Musa) called upon his Lord (saying): "These are indeed the people who are criminals.") Whereupon Allah commanded him to bring the Children of Israel out from among them, without the command, consent or permission of Fir`awn. Allah said: فَأَسْرِ بِعِبَادِى لَيْلاً إِنَّكُم مُّتَّبَعُونَ (Depart you with My servants by night. Surely, you will be pursued.) This is like the Ayah: وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى And indeed We revealed to Mu0sa0 (saying): Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid (of drowning in the sea). )20:77( وَاتْرُكِ الْبَحْرَ رَهْواً إِنَّهُمْ جُندٌ مُّغْرَقُونَ (And leave the sea as it is (quiet and divided). Verily, they are a host to be drowned.) When Musa and the Children of Israel has crossed the sea, Musa wanted to strike it with his staff so that it would go back as it had been, and it would form a barrier between then and Fir`awn and prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and that he should not fear either being overtaken by Fir`awn or drowning in the sea. Ibn `Abbas, may Allah be pleased with him, said: وَاتْرُكِ الْبَحْرَ رَهْواً (And leave the sea as it is (quiet and divided).) means, leave it as it is and keep moving. Mujahid said: رَهْواً (as it is) means, a dry path, as it is. `Do not command it to go back; leave it until the last of them have entered it.' This was also the view of `Ikrimah, Ar-Rabi` bin Anas, Ad-Dahhak, Qatadah, Ibn Zayd, Ka`b Al-Ahbar, Simak bin Harb and others. كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ وَزُرُوعٍ (How many of gardens and springs that they left behind. And green crops) this refers to rivers and wells. وَمَقَامٍ كَرِيمٍ and goodly places, means, fine dwellings and beautiful places. Muja0hid and Sa 0d bin Jubayr said: وَمَقَامٍ كَرِيمٍ (and goodly places,) means elevated places. وَنَعْمَةٍ كَانُواْ فِيهَا فَـكِهِينَ (And comforts of life wherein they used to take delight!) means, a life which they were enjoying, where they could eat whatever they wanted and wear what they liked, with wealth and glory and power in the land. Then all of that was taken away in a single morning, they departed from this world and went to Hell, what a terrible abode! كَذَلِكَ وَأَوْرَثْنَـهَا قَوْماً ءَاخَرِينَ (Thus (it was)! And We made other people inherit them.) namely the Children of Israel. فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ (And the heavens and the earth wept not for them, ) means, they had no righteous deeds which used to ascend through the gates of the heavens, which would weep for them when they died, and they had no places on earth where they used to worship Allah which would notice their loss. So they did not deserve to be given a respite, because of their disbelief, sin, transgression and stubbornness. Ibn Jarir recorded that Sa`id bin Jubayr said, "A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says, فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ (And the heavens and the earth wept not for them, nor were they given respite) -- do the heavens and the earth weep for anybody' He, may Allah be pleased with him, said, `Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him. But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them."' Al-`Awfi reported something similar from Ibn `Abbas, may Allah be pleased with him. وَلَقَدْ نَجَّيْنَا بَنِى إِسْرَءِيلَ مِنَ الْعَذَابِ الْمُهِينِ - مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً مِّنَ الْمُسْرِفِينَ (And indeed We saved the Children of Israel from the humiliating torment from Fir`awn; verily, he was arrogant and was of the excessive. ) Here Allah reminds them of how He saved them from their humiliation and subjugation at the hands of Fir`awn, when they were forced to do menial tasks. مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً (From Fir`awn; verily, he was arrogant) means, he was proud and stubborn. This is like the Ayah: إِنَّ فِرْعَوْنَ عَلاَ فِى الاٌّرْضِ (Verily, Fir`awn exalted himself in the land) (28:4). فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً عَـلِينَ (but they behaved insolently and they were people self-exalting) (23:46). He was one of the excessive and held a foolish opinion of himself. وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ (And We chose them above the nations (Al-`Alamin) with knowledge,) Mujahid said, "This means that they were chosen above those among whom they lived." Qatadah said, "They were chosen above the other people of their own time, and it was said that in every period there are people who are chosen above others." This is like the Ayah: قَالَ يَمُوسَى إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ ((Allah) said: "O Musa I have chosen you above men.") (7:144), which means, above the people of his time. This is also like the Ayah: وَاصْطَفَـكِ عَلَى نِسَآءِ الْعَـلَمِينَ (and (Allah has) chosen you (Maryam) above the women of the nations (Al-`Alamin).) (3:42), i.e., Maryam was chosen above the women of her time. For Khadijah, may Allah be pleased with her, is higher than her in status or is equal to her, as was Asiyah bint Muzahim, the wife of Fir`awn. And the superiority of `A'ishah, may Allah be pleased with her, over all other women is like the superiority of Tharid over all other dishes. وَءَاتَيْنَـهُم مِّنَ الاٌّيَـتِ (And granted them signs) means clear proofs and extraordinary evidence. مَا فِيهِ بَلَؤٌاْ مُّبِينٌ (in which there was a plain trial.) means, an obvious test to show who would be guided by it.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Story of Musa and Fir`awn, and how the Children of Israel were saved Allah tells us, `before these idolators, We tested the people of Fir`awn, the copts of Egypt.' وَجَآءَهُمْ رَسُولٌ كَرِيمٌ (when there came to them a noble Messenger.) means, Musa, peace be upon him, the one to whom Allah spoke. أَنْ أَدُّواْ إِلَىَّ عِبَادَ اللَّهِ (Deliver to me the servants of Allah.) This is like the Ayah: فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (So let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!") (20:47) إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (Verily, I am to you a Messenger worthy of all trust.) means, `what I convey to you is trustworthy.' وَأَن لاَّ تَعْلُواْ عَلَى اللَّهِ (And exalt not yourselves against Allah.) means, `and do not be too arrogant to follow His signs. Accept His proof and believe in His evidence.' This is like the Ayah: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ (Verily, those who scorn My worship they will surely enter Hell in humiliation!) (40:60) إِنِّى ءَاتِيكُمْ بِسُلْطَانٍ مُّبِينٍ (Truly, I have come to you with a manifest authority.) means, with clear and obvious proof. This refers to the clear signs and definitive evidence with which Allah sent him. وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ (And truly, I seek refuge with my Lord and your Lord, lest you should stone me.) Ibn `Abbas, may Allah be pleased with him, and Abu Salih said, "This refers to a verbal assault, which means insults." Qatadah said, "Meaning `stoning' in the literal sense, so that the meaning is: `I seek refuge with Allah, Who created me and you, from your making any harmful words or actions reach me."' وَإِن لَّمْ تُؤْمِنُواْ لِى فَاعْتَزِلُونِ (But if you believe me not, then keep away from me and leave me alone.) means, `then let us leave one another alone and live in peace until Allah judges between us.' After Musa, may Allah be pleased with him, had stayed among them for a long time, and the proof of Allah had been established against them, and that only increased them in disbelief and stubbornness, he prayed to his Lord against them, a prayer which was answered. Allah says: وَقَالَ مُوسَى رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً وَأَمْوَالاً فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ قَالَ قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا (And Musa said: "Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment." Allah said: "Verily, the invocation of you both is accepted. So you both keep to the straight way.") (10:88-89) And Allah says here: فَدَعَا رَبَّهُ أَنَّ هَـؤُلاَءِ قَوْمٌ مُّجْرِمُونَ (So he (Musa) called upon his Lord (saying): "These are indeed the people who are criminals.") Whereupon Allah commanded him to bring the Children of Israel out from among them, without the command, consent or permission of Fir`awn. Allah said: فَأَسْرِ بِعِبَادِى لَيْلاً إِنَّكُم مُّتَّبَعُونَ (Depart you with My servants by night. Surely, you will be pursued.) This is like the Ayah: وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى And indeed We revealed to Mu0sa0 (saying): Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid (of drowning in the sea). )20:77( وَاتْرُكِ الْبَحْرَ رَهْواً إِنَّهُمْ جُندٌ مُّغْرَقُونَ (And leave the sea as it is (quiet and divided). Verily, they are a host to be drowned.) When Musa and the Children of Israel has crossed the sea, Musa wanted to strike it with his staff so that it would go back as it had been, and it would form a barrier between then and Fir`awn and prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and that he should not fear either being overtaken by Fir`awn or drowning in the sea. Ibn `Abbas, may Allah be pleased with him, said: وَاتْرُكِ الْبَحْرَ رَهْواً (And leave the sea as it is (quiet and divided).) means, leave it as it is and keep moving. Mujahid said: رَهْواً (as it is) means, a dry path, as it is. `Do not command it to go back; leave it until the last of them have entered it.' This was also the view of `Ikrimah, Ar-Rabi` bin Anas, Ad-Dahhak, Qatadah, Ibn Zayd, Ka`b Al-Ahbar, Simak bin Harb and others. كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ وَزُرُوعٍ (How many of gardens and springs that they left behind. And green crops) this refers to rivers and wells. وَمَقَامٍ كَرِيمٍ and goodly places, means, fine dwellings and beautiful places. Muja0hid and Sa 0d bin Jubayr said: وَمَقَامٍ كَرِيمٍ (and goodly places,) means elevated places. وَنَعْمَةٍ كَانُواْ فِيهَا فَـكِهِينَ (And comforts of life wherein they used to take delight!) means, a life which they were enjoying, where they could eat whatever they wanted and wear what they liked, with wealth and glory and power in the land. Then all of that was taken away in a single morning, they departed from this world and went to Hell, what a terrible abode! كَذَلِكَ وَأَوْرَثْنَـهَا قَوْماً ءَاخَرِينَ (Thus (it was)! And We made other people inherit them.) namely the Children of Israel. فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ (And the heavens and the earth wept not for them, ) means, they had no righteous deeds which used to ascend through the gates of the heavens, which would weep for them when they died, and they had no places on earth where they used to worship Allah which would notice their loss. So they did not deserve to be given a respite, because of their disbelief, sin, transgression and stubbornness. Ibn Jarir recorded that Sa`id bin Jubayr said, "A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says, فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ (And the heavens and the earth wept not for them, nor were they given respite) -- do the heavens and the earth weep for anybody' He, may Allah be pleased with him, said, `Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him. But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them."' Al-`Awfi reported something similar from Ibn `Abbas, may Allah be pleased with him. وَلَقَدْ نَجَّيْنَا بَنِى إِسْرَءِيلَ مِنَ الْعَذَابِ الْمُهِينِ - مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً مِّنَ الْمُسْرِفِينَ (And indeed We saved the Children of Israel from the humiliating torment from Fir`awn; verily, he was arrogant and was of the excessive. ) Here Allah reminds them of how He saved them from their humiliation and subjugation at the hands of Fir`awn, when they were forced to do menial tasks. مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً (From Fir`awn; verily, he was arrogant) means, he was proud and stubborn. This is like the Ayah: إِنَّ فِرْعَوْنَ عَلاَ فِى الاٌّرْضِ (Verily, Fir`awn exalted himself in the land) (28:4). فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً عَـلِينَ (but they behaved insolently and they were people self-exalting) (23:46). He was one of the excessive and held a foolish opinion of himself. وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ (And We chose them above the nations (Al-`Alamin) with knowledge,) Mujahid said, "This means that they were chosen above those among whom they lived." Qatadah said, "They were chosen above the other people of their own time, and it was said that in every period there are people who are chosen above others." This is like the Ayah: قَالَ يَمُوسَى إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ ((Allah) said: "O Musa I have chosen you above men.") (7:144), which means, above the people of his time. This is also like the Ayah: وَاصْطَفَـكِ عَلَى نِسَآءِ الْعَـلَمِينَ (and (Allah has) chosen you (Maryam) above the women of the nations (Al-`Alamin).) (3:42), i.e., Maryam was chosen above the women of her time. For Khadijah, may Allah be pleased with her, is higher than her in status or is equal to her, as was Asiyah bint Muzahim, the wife of Fir`awn. And the superiority of `A'ishah, may Allah be pleased with her, over all other women is like the superiority of Tharid over all other dishes. وَءَاتَيْنَـهُم مِّنَ الاٌّيَـتِ (And granted them signs) means clear proofs and extraordinary evidence. مَا فِيهِ بَلَؤٌاْ مُّبِينٌ (in which there was a plain trial.) means, an obvious test to show who would be guided by it.