Surah An-Nazi'at: (15) Has the news of...

Issues Discussed:

There are two aspects to the connection between this story and what preceded it:

1. Consolation for the Prophet (PBUH): Allah recounted the stubbornness of the disbelievers in denying the Resurrection, to the point of mockery (e.g., "That would then be a losing return" - An-Nazi'at: 12). This was difficult for the Prophet (PBUH). Allah then mentioned the story of Moses (peace be upon him), who endured great hardship in calling Pharaoh, serving as a form of solace for the Prophet (PBUH).
2. A Warning: Pharaoh was stronger in power, greater in numbers, and more formidable than the disbelievers of Quraysh. When he rebelled against Moses, Allah seized him with a punishment that served as a lesson for both the immediate and future consequences. Similarly, if these polytheists persist in their rebellion against you, Allah will seize them and make them an example (a lesson/warning).

This phrase can have two meanings:

1. If the news of Moses had already reached the Prophet (PBUH) before this discourse, it means: "Has the story of Moses not already reached you?"
2. If it had not reached him, it could mean: "Has it reached you? Or shall I inform you of it, for in it is a lesson for those who fear (Allah)?"

Regarding the word طوى (Tawa), there are several interpretations:

1. It is the name of a valley in the Levant, near Mount Sinai (Al-Tur), which Allah swore by in His saying: "By the Mount, and by the Book inscribed" (At-Tur: 1-2) and "And We called him from the right side of the Mount" (Maryam: 52).
2. It means "O man" in the Syriac language. Thus, the meaning is: "O man, go to Pharaoh." This is the view of Ibn Abbas.
3. It means Allah called him (ناداه) during the night (طوى), meaning "Go to Pharaoh," because one might say, "I came to you after طوى," meaning after an hour of the night.
4. It means the Holy Valley that was blessed twice (طُويَ), meaning it was doubled in sanctity.

1. Nafi', Ibn Kathir, and Abu Amr recited it as طُوى (Tūwā) with a dammah on the طā' and without tanwīn (nunation).
2. The rest of the reciters recited it as طُوىً (Tūwan) with tanwīn.
3. It is narrated that Abu Amr also recited it with a kasrah on the طā' (طِوى).
4. طُوى is like ثُنى (Thunā), and both are names for something that is doubled. The root meaning of طَيّ (Tayy) is folding or doubling. Thus, it means it was doubled in blessing and sanctification.
5. The reciters state that طُوى is a valley between Medina and Egypt.
   • Those who allow tanwīn (diptote declension) treat it as a proper noun that has been made definite (like a name).
   • Those who do not allow tanwīn treat it as a word diverted from its usual pattern (like عُمر or زُفر). They prefer the non-diptote form because they found no parallel for a word derived from a wāw and yā' that is diverted from the pattern فاعلة to فُعْل other than طُوى.

The implied structure of the verse is: "When his Lord called him, He said: 'Go to Pharaoh.'" In Abdullah's recitation, it is read as "Say: 'Go to Pharaoh'," because the call itself implies the command to speak.

Whether this call was through the eternal speech of Allah, or through hearing a letter and a sound, and if it was the latter, how did Moses know it was the speech of Allah—all these matters have been previously discussed in Surah Taha.

All other verses indicate that when Allah first called Moses (peace be upon him), He mentioned many things to him, such as in Surah Taha: "It was called out, 'O Moses! Indeed, I am your Lord...' (up to) 'That We may show you some of Our greatest signs. Go to Pharaoh; indeed, he has transgressed.'" (Taha: 24-25).

This indicates that the phrase here, "Go to Pharaoh; indeed, he has transgressed," is part of what his Lord called him with, not the entirety of the call. Furthermore, the objective was not solely to send him to Pharaoh, but to everyone in that region. However, Pharaoh was singled out because his call served as the call to the entire people.

Transgression (الطغيان) means exceeding the limit. Allah did not specify in what matter he transgressed.

1. Some commentators said it means he was arrogant toward Allah and disbelieved in Him.
2. Others said he transgressed against the Children of Israel.
3. The preferred view, in my opinion, is to combine both: He transgressed against the Creator by disbelieving in Him, and he transgressed against the creation by being arrogant toward them and enslaving them. Just as the perfection of servitude lies in sincere dealing with both the Creator and the creation, the perfection of transgression lies in combining bad dealings with both the Creator and the creation.

When Allah sent him to Pharaoh, He taught him two phrases to address him with:

The first of these is Allah's saying: "Say: 'Is there for you a desire to purify yourself?'"