The Light of the Holy Qur'an Interpretation of Sura Hud

Section 9 : the Ministry of Moses Commentary : Verse 96.97

Moses sent with clear sign and manifest authority The dealing with the people on the Day of Judgment shall be with Perfect Justice The punishment shall be as long as Allah wills The people of Pharaoh punished

(96) وَ لَقَدْ أَرْسَلْنا مُوسى‏ بِآياتِنا وَ سُلْطانٍ مُبينٍ

(97) إِلى‏ فِرْعَوْنَ وَ مَلاَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ وَ ما أَمْرُ فِرْعَوْنَ بِرَشيدٍ

  1. " And indeed We sent Moses with Our Signs and a manifest authority, "

  2. " Unto Pharaoh and his chiefs; but they followed the command of Pharaoh, and the command of Pharaoh was not rightly guided. "

Commentary : The Champion against Pharaoh:

After finishing the story of Shu'ayb(a.s.) and the people of Madyan, the Qur'an turns to part of the story of Musa bin Imran and his campaign against Pharaoh, which is the seventh story of the prophets referred to in this Sura.

The story of Moses(a.s.) is more frequently mentioned in the Qur'an than that of any other prophet. In over thirty suras, the adventures of Moses, the Pharaoh and the Children of Israel have been mentioned more than one hundred times.

The special aspect of the story of Moses, when compared to that of the other prophets, is that while the other prophets launched their campaigns against misguided and seduced people, Moses, apart from campaigning against them, also had to fight against the Pharaonic system, the oppressive, as well.

However, we must keep in mind that in this part of the story, we focus on one aspect of Moses' story, which, though small, yet carries an important lesson for all mankind.

At first, the verse implies that Allah(s.w.t.) sent Moses(a.s.) empowering him with the performance of miracles and endowing him with a powerful argument. The verse says:

" And indeed We sent Moses with Our Signs and a manifest authority, "

Moses was sent armed with impressive miracles and a powerful argument to Pharaoh and his people. However, the followers of Pharaoh, who felt that their illegitimate interests were being jeopardized, were not ready to submit themselves to him, and accept his miracles and his logic. Thus, they followed Pharaoh's command. However, Pharaoh's command could never have guaranteed their happiness and was not conducive to their development and their salvation. The verse says:

" Unto Pharaoh and his chiefs; but they followed the command of Pharaoh, and the command of Pharaoh was not rightly guided. "

Commentary : Verse 98

(98) يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيامَةِ فَأَوْرَدَهُمُ النَّارَ وَ بِئْسَ الْوِرْدُ الْمَوْرُودُ

  1. " He shall go before his people on the Day of Resurrection and lead them into the Fire, and evil is the place(they will be)led to. "

Commentary :

The Arabic term/ wird/ means 'the water which one enters into'. Originally it referred to movement towards water and approaching it. However, gradually, it came to mean 'to enter' in all cases.

At any rate, those who are leaders or Imams in this world would be pioneers by leading others towards Paradise or Hell in the Hereafter. A just Imam or an enlightened leader leads people towards Paradise, and the person leading others in the direction of injustice, leads others towards the Hell Fire. The verse says:

" He shall go before his people on the Day of Resurrection and lead them into the Fire, and evil is the place(they will be)led to. "

Commentary : Verse 99

(99) وَ أُتْبِعُوا في‏ هذِهِ لَعْنَةً وَ يَوْمَ الْقِيامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ

  1. " And they are followed by a curse in this world and on the Day of Judgment, and woeful is the gift which shall be given(them). "

Commentary :

Those who become followers of Pharaohs and despots are always associated with infamy and curses and their notorious names are always recorded in the books of history as people seduced by evil. Thus they will be at a loss both in this world and in the next, and what a bad gift(i. e. the curse of Allah and being distanced from Him)is that which is going to be their share.

The verse says:

" And they are followed by a curse in this world and on the Day of Judgment, and woeful is the gift which shall be given(them). "

Commentary : Verse 100

(100) ذلِكَ مِنْ أَنْباءِ الْقُرى‏ نَقُصُّهُ عَلَيْكَ مِنْها قائِمٌ وَ حَصيدٌ

  1. "(O' Our Apostle!)This is of the tidings of the towns(which)We relate to you; some of them are still standing and some have been mown down. "

Commentary :

The act of telling didactic stories which are correct and documented is often a divinely inspired act which we must not ignore. Qur'anic stories are the most truthful and the most correct of stories for their story teller is Allah. The holy verse says:

"(O' Our Apostle!)This is of the tidings of the towns(which)We relate to you; some of them are still standing and some have been mown down. "

Incidentally, in some cases, Allah recounts that He had exterminated those disobedient people leaving only their traces behind. However, in other cases, He mentions that He had wiped out those evil doers completely together with all their effects.

However, story telling in the Qur'an has an important role and carries with it significant repercussions. First of all the stories are impressive and attractive. Secondly it paves the way for accepting the influence of rational and demonstrative reasoning. Thirdly, it offers another proof of the miraculous nature of the Prophet(p.b.u.h.) as an uninstructed individual who brings such news. And fourthly, it offers instructive lessons for its audience.

Commentary : Verse 101

(101) وَ ما ظَلَمْناهُمْ وَ لكِنْ ظَلَمُوا أَنْفُسَهُمْ فَما أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتي‏ يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْ‏ءٍ لَمَّا جاءَ أَمْرُ رَبِّكَ وَ ما زادُوهُمْ غَيْرَ تَتْبيبٍ

  1. " And We did no injustice unto them, but they were unjust unto themselves. When the decree of your Lord came, their gods, whom they invoked other than Allah, availed them not anything and they increased them naught but perdition. "

Commentary :

The Arabic term/ tatbib/ is derived from/ tabb/ which means 'sequential loss and gradual death and destruction'.

To punish the oppressor is not called oppression. On the contrary, it is identical with justice. One's own destiny lies in his own hands, which is his own willful conduct.

No one can be man's savior but Allah.

None is able to stand against the Will of Allah.

The verse says:

" And We did no injustice unto them, but they were unjust unto themselves. When the decree of your Lord came, their gods, whom they invoked other than Allah, availed them not anything and they increased them naught but perdition. "

Commentary : Verse 102

(102) وَ كَذلِكَ أَخْذُ رَبِّكَ إِذا أَخَذَ الْقُرى‏ وَ هِيَ ظالِمَةٌ إِنَّ أَخْذَهُ أَليمٌ شَديدٌ

  1. " And such is the grasp(of punishment)of your Lord when He grasps the townships that are unjust. Verily His grasp(punishment)is painful, severe. "

Commentary :

It is certain that Allah's punishment is quite hard and painful. The verse says:

" And such is the grasp(of punishment)of your Lord when He grasps the townships that are unjust. Verily His grasp(punishment)is painful, severe. "

This is a general Divine law and an eternal tradition which says that every nation inflicts oppression, violates Divinely established limits, and ignores the leadership, admonitions and guidance of Allah's prophets, it will be eventually arrested and annihilated by Divine punishment.