Surah Shuara ayat 10 Tafsir Quran 26:10

﴿وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰ أَنِ ائْتِ الْقَوْمَ الظَّالِمِينَ﴾
[ الشعراء: 10]

26:10 And [mention] when your Lord called Moses, [saying], "Go to the wrongdoing people -

And mention O Muhammad (s) to your people when your Lord called to Moses on the night he saw the fire and the bush saying ‘Go to the wrongdoing folk as a messenger

Allah called to Mussa and commanded him Thus: Go to the people, of Pharaoh He said, who are wrongful of actions

Between Musa and Fir`awn Allah tells us what He commanded His servant, son of `Imran and Messenger Musa, peace be upon him, who spoke with Him, to do, when He called him from the right side of the mountain, and conversed with him, and chose him, sent him, and commanded him to go to Fir`awn and his people.
Allah says: وَإِذْ نَادَى رَبُّكَ مُوسَى أَنِ ائْتَ الْقَوْمَ الظَّـلِمِينَ - قَوْمَ فِرْعَوْنَ أَلا يَتَّقُونَ - قَالَ رَبِّ إِنِّى أَخَافُ أَن يُكَذِّبُونِ - وَيَضِيقُ صَدْرِى وَلاَ يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَى هَـرُونَ - وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ ( And when your Lord called Musa: "Go to the people who are wrongdoers.
The people of Fir`awn.
Will they not have Taqwa" He said: "My Lord! Verily, I fear that they will deny me, And my breast straitens, and my tongue expresses not well.
So send for Harun.
And they have a charge of crime against me, and I fear they will kill me." ) So, Musa asked Allah to remove these difficulties for him, as he said in Surah Ta Ha: قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ( Musa said: "O my Lord! Open for me my chest.
And ease my task for me." ) ( 20:25-26 ) until: قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى ( You are granted your request, O Musa! ) ( 20:36 ) وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ ( And they have a charge of crime against me, and I fear they will kill me. ) because he had killed that Egyptian, which was the reason that he left the land of Egypt. قَالَ كَلاَّ ( (Allah ) said: "Nay!...") Allah told him: do not be afraid of anything like that.
This is like the Ayah, سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَـناً ( Allah said: "We will strengthen your arm through your brother, and give you both power ) meaning, proof; فَلاَ يَصِلُونَ إِلَيْكُمَا بِـْايَـتِنَآ أَنتُمَا وَمَنِ اتَّبَعَكُمَا الْغَـلِبُونَ ( so they shall not be able to harm you, with Our signs, you two as well as those who follow you will be the victors ) ( 28:35 ), فَاذْهَبَا بِـَايَـتِنَآ إِنَّا مَعَكُمْ مُّسْتَمِعُونَ ( Go you both with Our signs.
Verily, We shall be with you, listening. ) This is like the Ayah, إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى ( I am with you both, hearing and seeing ) ( 20:46 ).
Meaning, `I will be with you by My protection, care, support and help.' فَأْتِيَا فِرْعَوْنَ فَقُولا إِنَّا رَسُولُ رَبِّ الْعَـلَمِينَ ( And go both of you to Fir`awn, and say: `We are the Messengers of the Lord of the all that exists.' ) This is like the Ayah, إِنَّا رَسُولاَ رَبِّكَ ( Verily, we are both Messengers of your Lord ) ( 20:47 ).
which means, `both of us have been sent to you,' أَنْ أَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ ( So allow the Children of Israel to go with us. ) Meaning, `let them go, free them from your captivity, subjugation and torture, for they are the believing servants of Allah, devoted to Him, and with you they are in a position of humiliating torture.' When Musa said that to him, Fir`awn turned away and ignored him completely, regarding him with scorn and thinking little of him.
Saying: أَلَمْ نُرَبِّكَ فِينَا وَلِيداً ( Did we not bring you up among us as a child ) meaning, we brought you up among us, in our home and on our bed, we nourished you and did favors for you for many years, and after all that you responded to our kindness in this manner: you killed one of our men and denied our favors to you.' So he said to him: وَأَنتَ مِنَ الْكَـفِرِينَ ( While you were one of the ingrates. ) meaning, one of those who deny favors.
This was the view of Ibn `Abbas and `Abdur-Rahman bin Zayd bin Aslam, and was the view favored by Ibn Jarir. قَالَ فَعَلْتُهَآ إِذاً ( (Musa ) said: "I did it then...") meaning, at that time, وَأَنَاْ مِنَ الضَّآلِّينَ ( when I was in error. ) meaning, `before revelation was sent to me and before Allah made me a Prophet and sent me with this Message.' فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْماً وَجَعَلَنِى مِنَ الْمُرْسَلِينَ ( So, I fled from you when I feared you.
But my Lord has granted me Hukm, and made me one of the Messengers. ) means, `the first situation came to an end and another took its place.
Now Allah has sent me to you, and if you obey Him, you will be safe, but if you oppose Him, you will be destroyed.' Then Musa said: وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِى إِسْرَءِيلَ ( And this is the past favor with which you reproach me, -- that you have enslaved the Children of Israel. ) meaning, `whatever favors you did in bringing me up are offset by the evil you did by enslaving the Children of Israel and using them to do your hard labor.
Is there any comparison between your favors to one man among them and the evil you have done to all of them What you have mentioned about me is nothing compared to what you have done to them.'

(26:10) Relate to them the story of the time when your Lord called Moses, *7 saying: "Go forth to the wicked people-the people of Pharaoh *8 .

And [mention] when your Lord called Moses, meaning

*7) After a brief introduction, historical events have been presented beginning with the story of Prophet Moses and Pharaoh, and attention has been drawn specifically to the following points:
( 1 ) The conditions under which Prophet Moses had to work were much harsher and more severe than those faced by the Holy Prophet Muhammad ( Allah's peace be upon him ).
Prophet Moses belonged to a slave community very much suppressed by Pharaoh and his people.
In contrast to them, the Holy Prophet was a member of the clan of Quraish and his family enjoyed an equal status with the other clans.
Then Prophet Muses had been bred and brought up in the house of Pharaoh and after remaining a fugitive for ten years due to a charge of murder, he was commanded to go before the same king from whom he had fled for life.
The Holy Prophet did not have to face any such situation.
Then the empire of Pharaoh was the most extensive and powerful empire of the time and the meagre power of the Quraish had no comparison with it.
In spite of that Pharaoh could not do any harm to Prophet Moses and ultimately perished in the conflict.
From this Allaln wanted the Quraish to learn this lesson: " None can defeat the one who has Allah to help him? When Pharaoh with all his might became helpless against Moses, how can you, O poor Quraish, succeed against Muhammad ( upon whom be Allah's peace and blessings )'?
( 2 ) There could not be clearer and more manifest Signs ( miracles ) than those which were shown to Pharaoh through Moses.
Then in an open contest with the magicians before a gathering of hundreds of thousands of people to meet the challenge of Pharaoh himself, it had been conclusively demonstrated that what was presented by Moses, was not magic.
The skilful magicians who were themselves Egyptians and had been summoned by Pharaoh himself bore witness to the fact that turning of Moses' staff into a serpent was a real change of nature, which could only happen through a Divine miracle, and not by any trick of magic.
Then the magicians' believing in Moses inunediately, even at the risk of life, proved beyond any doubt that the Sign presented by Moses was a miracle and not magic.
Yet the disbelievers were not inclined to believe in the Prophet.
Now how can you, O Quraish, say that you will believe only when you are shown a perceptible miracle and a physical Sign '? As a matter of fact, if a person is free from prejudice, false sense of prestige and vested interest, and has an open mind to appreciate the distinction between truth and falsehood, and is prepared to give up falsehood for the truth, he does not stand in need of any other signs than those found in this Book, in the life of the one presenting it and in the vast universe around him.
On the contrary, an obstinate person, who is not interested in the truth, and who hecause of selfish motives is determined not to recognize and accept any such truth as may clash with his interests, will not be prepared to believe after seeing any sign whatever, even if the earth and the heaven are turned upside down in front of Iris eyes .

( 3 ) 'the tragic end of such obstinacy as met by Pharaoh is not something for which other people should become so impatient.
Those who do not believe even after seeing with their own eyes the Signs of Divine power have inevitably to meet a similar fate.
Therefore, instead of learning a lesson why do you insist nn seeing such a dreadful sign? For comparison, see AIA'raf: 103-137, Y'unus: 75-92, Bani Isra'il: 101-104, and Ta Ha: 9-79.

*8) The epithet of "the wicked people" describes the extremely wicked character of the people of Pharaoh.

 

Between Musa and Fir`awn Allah tells us what He commanded His servant, son of `Imran and Messenger Musa, peace be upon him, who spoke with Him, to do, when He called him from the right side of the mountain, and conversed with him, and chose him, sent him, and commanded him to go to Fir`awn and his people.
Allah says: وَإِذْ نَادَى رَبُّكَ مُوسَى أَنِ ائْتَ الْقَوْمَ الظَّـلِمِينَ - قَوْمَ فِرْعَوْنَ أَلا يَتَّقُونَ - قَالَ رَبِّ إِنِّى أَخَافُ أَن يُكَذِّبُونِ - وَيَضِيقُ صَدْرِى وَلاَ يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَى هَـرُونَ - وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ ( And when your Lord called Musa: "Go to the people who are wrongdoers.
The people of Fir`awn.
Will they not have Taqwa" He said: "My Lord! Verily, I fear that they will deny me, And my breast straitens, and my tongue expresses not well.
So send for Harun.
And they have a charge of crime against me, and I fear they will kill me." ) So, Musa asked Allah to remove these difficulties for him, as he said in Surah Ta Ha: قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى ( Musa said: "O my Lord! Open for me my chest.
And ease my task for me." ) ( 20:25-26 ) until: قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى ( You are granted your request, O Musa! ) ( 20:36 ) وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ ( And they have a charge of crime against me, and I fear they will kill me. ) because he had killed that Egyptian, which was the reason that he left the land of Egypt. قَالَ كَلاَّ ( (Allah ) said: "Nay!...") Allah told him: do not be afraid of anything like that.
This is like the Ayah, سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَـناً ( Allah said: "We will strengthen your arm through your brother, and give you both power ) meaning, proof; فَلاَ يَصِلُونَ إِلَيْكُمَا بِـْايَـتِنَآ أَنتُمَا وَمَنِ اتَّبَعَكُمَا الْغَـلِبُونَ ( so they shall not be able to harm you, with Our signs, you two as well as those who follow you will be the victors ) ( 28:35 ), فَاذْهَبَا بِـَايَـتِنَآ إِنَّا مَعَكُمْ مُّسْتَمِعُونَ ( Go you both with Our signs.
Verily, We shall be with you, listening. ) This is like the Ayah, إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى ( I am with you both, hearing and seeing ) ( 20:46 ).
Meaning, `I will be with you by My protection, care, support and help.' فَأْتِيَا فِرْعَوْنَ فَقُولا إِنَّا رَسُولُ رَبِّ الْعَـلَمِينَ ( And go both of you to Fir`awn, and say: `We are the Messengers of the Lord of the all that exists.' ) This is like the Ayah, إِنَّا رَسُولاَ رَبِّكَ ( Verily, we are both Messengers of your Lord ) ( 20:47 ).
which means, `both of us have been sent to you,' أَنْ أَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ ( So allow the Children of Israel to go with us. ) Meaning, `let them go, free them from your captivity, subjugation and torture, for they are the believing servants of Allah, devoted to Him, and with you they are in a position of humiliating torture.' When Musa said that to him, Fir`awn turned away and ignored him completely, regarding him with scorn and thinking little of him.
Saying: أَلَمْ نُرَبِّكَ فِينَا وَلِيداً ( Did we not bring you up among us as a child ) meaning, we brought you up among us, in our home and on our bed, we nourished you and did favors for you for many years, and after all that you responded to our kindness in this manner: you killed one of our men and denied our favors to you.' So he said to him: وَأَنتَ مِنَ الْكَـفِرِينَ ( While you were one of the ingrates. ) meaning, one of those who deny favors.
This was the view of Ibn `Abbas and `Abdur-Rahman bin Zayd bin Aslam, and was the view favored by Ibn Jarir. قَالَ فَعَلْتُهَآ إِذاً ( (Musa ) said: "I did it then...") meaning, at that time, وَأَنَاْ مِنَ الضَّآلِّينَ ( when I was in error. ) meaning, `before revelation was sent to me and before Allah made me a Prophet and sent me with this Message.' فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْماً وَجَعَلَنِى مِنَ الْمُرْسَلِينَ ( So, I fled from you when I feared you.
But my Lord has granted me Hukm, and made me one of the Messengers. ) means, `the first situation came to an end and another took its place.
Now Allah has sent me to you, and if you obey Him, you will be safe, but if you oppose Him, you will be destroyed.' Then Musa said: وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِى إِسْرَءِيلَ ( And this is the past favor with which you reproach me, -- that you have enslaved the Children of Israel. ) meaning, `whatever favors you did in bringing me up are offset by the evil you did by enslaving the Children of Israel and using them to do your hard labor.
Is there any comparison between your favors to one man among them and the evil you have done to all of them What you have mentioned about me is nothing compared to what you have done to them.'

( And when thy Lord called Moses ) it is also said that this means: and when your Lord commanded Moses, ( saying: Go unto the wrong-doing folk ) the disbelieving folk,

And (remember) when your Lord called Musa (Moses) (saying): "Go to the people who are Zalimun (polytheists and wrong-doing),

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