Al-Qasas (The Stories): Verses 33–37

Translation and Exegesis (Tafsir)

When the Almighty said, {So these are two proofs from your Lord to Pharaoh and his chiefs} (Al-Qasas: 32), this implied that Moses was to go to Pharaoh and his people with these two proofs.

At that point, Moses requested from God what would strengthen his heart and remove his fear, saying: {My Lord, indeed I have killed one of them, and I fear they will kill me. * And my brother Aaron, he is more eloquent than I in speech} (33–34). This is because Moses had a speech impediment, either from his original creation or because he had placed a hot coal in his mouth when he plucked Pharaoh's beard.

There are several discussions concerning this:

The First Inquiry: Al-Rad' (ردء) is a noun derived from the meaning of what is used for assistance (a fa'l noun in the sense of maf'ūl). Just as ad-daf' (دفء) is what one warms oneself with, the word raddā'tu al-ḥā'iṭa ardū'uhu means I supported the wall with wood or something else so it would not collapse.

The Second Inquiry:

1. Nafi' recited it as radan (رداً) without the hamza (glottal stop), while the rest recited it with the hamza (rida'an).
2. 'Āṣim and Ḥamzah recited yuṣaddiqunī (يصدقني) with the qāf in the indicative mood (raising the final vowel). This is also narrated from Abū 'Amr. The majority recite it with the jazm (jussive mood) on the qāf, which is the famous narration from Abū 'Amr.
   • If it is in the indicative mood (raising the qāf), the meaning is: "Send him with me as a helper, confirming me" (rida'an muṣaddiqan lī).
   • If it is in the jussive mood (jussive qāf), it is for the consequence (jaza'), meaning: "If you send him, he will confirm me." This is analogous to His saying: {So grant me from Yourself a guardian, * He will inherit from me} (Maryam: 5–6), where the thā' in yarithunī is in the jussive mood.
   • As-Suddī narrated from some of his sheikhs: rida'an kaymā yuṣaddiqanī (a helper so that he may confirm me).

The Third Inquiry: The majority hold that the confirmation (taṣdīq) is for Aaron (i.e., Aaron confirms Moses). Muqātil said the meaning is: "So that Pharaoh confirms me." The intent is: "Send my brother with me so he may support me in manifesting the proof and clarification." When the two proofs are combined, the intended goal of Pharaoh's confirmation might be achieved.

The Fourth Inquiry: The purpose of Aaron's confirmation is not merely for him to say, "You have spoken the truth," or for him to tell the people, "Believe Moses." Rather, it is for Aaron to articulate the aspects of the evidence eloquently, answer the doubts, and debate the disbelievers. This is the beneficial confirmation. Do you not see His saying: {And my brother Aaron, he is more eloquent than I in speech, so send him with me}? The benefit of eloquence only manifests in what we mentioned, not in merely saying, "You are truthful."

The Fifth Inquiry: Al-Jubbā'ī said that Moses (peace be upon him) only asked for Aaron to be sent by God's command, even if he did not know whether Aaron was fit for prophethood or not. Therefore, he should not ask for something he is unsure of being answered or being wise. It is also possible to say that he did not ask for it absolutely, but conditionally, meaning, "If wisdom dictates it," similar to what a supplicant says in his prayer.

The Sixth Inquiry: As-Suddī said that two prophets and two signs are stronger than one prophet and one sign. Al-Qāḍī said that from the perspective of custom, what As-Suddī said is stronger. However, from the perspective of evidence, there is no difference between one miracle and two, or one prophet and two, because if the addressee looks at either sign, he will know, and if he does not look, the situation is the same. This applies if the method of demonstration in the two miracles is identical. But if they differ, and one can remove a doubt that the other cannot, then it is not impossible that they differ, and it is appropriate to say that their combination is stronger than one alone, as As-Suddī suggested. However, this does not apply to Moses and Aaron (peace be upon them), because their miracle was singular, not varied.

Know that the 'aḍud (arm/upper arm) is the pillar of the hand, and strength is achieved through its strength. One says in a good prayer, "May God strengthen your arm," and in the opposite, "May God break your arm." The meaning of sanashuddu 'aḍudaka bi-akhīk is: "We will strengthen you through him." This could be because the hand gains strength from the strength of the arm, and the whole person gains strength through the strong hand to undertake matters. Or, it could be that the person is likened to the hand in its strengthening through the strengthening of the arm, making him seem like a hand strengthened by a strong arm.

The purpose here is that God Almighty secured him from what he feared. If it is asked: God explained that the authority (sulṭān) comes through the signs, so how can they not reach them because of the signs? Did Pharaoh not reach the sorcerers, even though these signs were apparent?

We reply: The sign which is the staff turning into a serpent is both a miracle and a deterrent against Pharaoh harming Moses and Aaron (peace be upon them). If they knew that whenever Moses cast it down it became a great serpent, and if he intended to send it upon them, it would destroy them, this would deter them from attacking the two prophets, thus preventing harm from reaching them through killing or otherwise. Thus, it served as both a sign and a miracle, combining both functions.

As for the crucifixion of the sorcerers, there is a difference of opinion; some say they were not crucified, and there is nothing in the Qur'an that indicates this. Even if we accept that, God Almighty said: {so they will not reach you}. It is explicitly stated that they cannot inflict harm upon the two of them. Inflicting harm upon others does not contradict this.

Then He said: {You and those who follow you will be the victors}. This means either victory through argument and proof in the present, or victory in dominion and kingdom in the future. The former is closer to the literal wording.

We have explained in Sūrat Ṭā Hā how the word āyāt (signs) was used as a plural for the staff and the hand.

They differed regarding muftara (fabricated). Some said the meaning is that if it is magic, and its doer makes people believe otherwise, then it is muftara. Al-Jubbā'ī said the meaning is that it is attributed to God, while it is from Pharaoh, so they are essentially saying: "This is a lie from this source." Then they added what indicates their ignorance: {And we have not heard of this from our forefathers} (37). This means they were not told that such a thing existed among their ancestors. It is possible they were lying about this and had heard similar things, or they meant they had never heard of anything so terrible, or that the soothsayers had not informed them of Moses' appearance and what he brought.

Know that this doubt is baseless because its essence reverts to mere imitation (taqlīd). Furthermore, the situation of the forefathers can be one of two:

1. If such an argument was not presented to them, then the difference [between Moses and them] is clear.
2. If it was presented to them and they rejected it, then their ignorance and error cannot be taken as proof.

At that point, Moses (peace be upon him), recognizing their obstinacy, said: {My Lord is most knowing of who has brought guidance from Him, and who will have the best outcome of the [final] abode} (37). When he presented the proof and found no objection to it from the opponent except obstinacy, it was appropriate for him to say: "My Lord knows best who possesses guidance and proof among us all, and who is upon falsehood." He then added the means of warning and intimidation: {and who will have the best outcome of the [final] abode}. This refers to the reward for adhering to the truth, or punishment. The ʿāqibah ad-dār (outcome of the abode) is the praiseworthy outcome, evidenced by His saying: {For them will be the best outcome, * Gardens of Eden} (Ar-Ra'd: 22–23), and {And the disbelievers will know to whom is the best outcome} (Al-Balad: 42).

The dār (abode) here refers to this world, and its ʿāqibah (outcome) is that the servant concludes life with mercy and acceptance, and the angels greet him with glad tidings at death. If it is asked: Why is the praiseworthy outcome specifically called the ʿāqibah ad-dār, when both the praiseworthy and blameworthy outcomes can be the end of this world for different people? We reply: God Almighty metaphorically designated this world as a path to the Hereafter and commanded His servants to do only good in it so they might reach the best conclusion and the outcome of truthfulness. Whoever acts contrary to how God designated it has distorted its purpose. Therefore, its original outcome is the outcome of good. The bad outcome is not considered because it results from the distortion of the transgressors.

Finally, he (peace be upon him) reinforced this by saying: {Indeed, the wrongdoers will not succeed} (37). This means they will not attain victory, salvation, or benefit; rather, they will achieve the opposite. This is the ultimate warning against the obstinacy they displayed.

Verses 38–43

{And Pharaoh said, "O eminent ones, I do not know for you any god other than myself. So ignite for me, O Haman, [a fire] upon clay, and construct for me a tower that I may ascend to the God of Moses. And indeed, I think he is among the liars." * And he and his soldiers were arrogant in the land without right, and they thought they would not be returned to Us. * So We seized him and his soldiers and cast them into the sea. And see how was the end of the wrongdoers! * And We made them leaders inviting to the Fire, and on the Day of Resurrection, they will not be helped. * And We caused a curse to follow them in this world, and on the Day of Resurrection, they will be among those driven away. * And We certainly gave Moses the Scripture after We had destroyed the former generations—as insights for the people and guidance and mercy that perhaps they would remember.}

Verse 38: Pharaoh declared his absolute self-deification: {O eminent ones, I do not know for you any god other than myself}. Then he commanded Haman: {So ignite for me, O Haman, [a fire] upon clay, and construct for me a tower that I may ascend to the God of Moses}. This shows his extreme arrogance and his desire to physically reach God. He concluded with doubt: {And indeed, I think he is among the liars}.

Verse 39: {And he and his soldiers were arrogant in the land without right, and they thought they would not be returned to Us}. Their arrogance was baseless, and their assumption that there was no accountability was a fundamental error in their creed.

Verse 40: {So We seized him and his soldiers and cast them into the sea. And see how was the end of the wrongdoers!}. This is the decisive punishment for their transgression and disbelief.

Verse 41: {And We made them leaders inviting to the Fire, and on the Day of Resurrection, they will not be helped}. Their legacy became one of leading people to misguidance (inviting to the Fire), and on the Day of Judgment, they will have no supporters.

Verse 42: {And We caused a curse to follow them in this world, and on the Day of Resurrection, they will be among those driven away}. The curse in this world manifests as disgrace and infamy attached to their memory.

Verse 43: {And We certainly gave Moses the Scripture after We had destroyed the former generations—as insights for the people and guidance and mercy that perhaps they would remember}. The giving of the Torah followed the destruction of the previous arrogant nations (like Pharaoh's people). It served as:

1. Insights (baṣā'ir): Clear evidence to distinguish truth from falsehood.
2. Guidance (hudan): Direction toward the right path.
3. Mercy (raḥmah): A means of attaining God's grace, so that they might reflect and avoid the fate of those before them.