Surah Naml ayat 8 Tafsir Quran 27:8

﴿فَلَمَّا جَاءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ﴾
[ النمل: 8]

27:8 But when he came to it, he was called, "Blessed is whoever is at the fire and whoever is around it. And exalted is Allah, Lord of the worlds.

But when he reached it he was called with the following words ‘Blessed is he that is to say God bless him who is in the fire namely Moses and who is around it namely the angels — or vice-versa the verb bāraka may be followed immediately by the direct object or by a preposition and then the direct object; a noun such as makān ‘location’ is implied after fī ‘in’ sc. man fī makāni’l-nār ‘who is in the area of the fire’; and Glory be to God the Lord of the Worlds — this is included in the call and is meant to declare that God is above all evil associations.

And when he reached the destined spot, he was called to and was told: Blessed be those who are in the fire and those around, and extolled are the glorious attributes of Allah, The Creator of the worlds, the visible and the invisible, past, present and those to come

The Story of Musa and the End of Fir`awn Here Allah tells His Messenger Muhammad ﷺ about what happened to Musa, peace be upon him, how Allah chose him, spoke with him and gave him mighty, dazzling signs and overwhelming proof, and sent him to Fir`awn and his people, but they denied the proof, disbelieved in him and arrogantly refused to follow him.
Allah says: إِذْ قَالَ مُوسَى لاًّهْلِهِ ( when Musa said to his household ), meaning, remember when Musa was traveling with his family and lost his way.
This was at night, in the dark.
Musa had seen a fire beside the mountain, i.e., he had noticed a fire burning brightly, and said, لاًّهْلِهِ إِنِّى آنَسْتُ نَاراً سَـَاتِيكُمْ مِّنْهَا بِخَبَرٍ ( to his household: "Verily, I have seen a fire; I will bring you from there some information..." ) meaning, `about the way we should take.' أَوْ ءَاتِيكُمْ بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ ( or I will bring you a burning ember, that you may warm yourselves. ) meaning, so that they could keep warm.
And it was as he said: "He came back with great news, and a great light." Allah says: فَلَمَّا جَآءَهَا نُودِىَ أَن بُورِكَ مَن فِى النَّارِ وَمَنْ حَوْلَهَا ( But when he came to it, he was called: "Blessed is whosoever is in the fire, and whosoever is round about it!" ) meaning, when he came to it, he saw a great and terrifying sight: the fire was burning in a green bush, and the fire was burning ever brighter while the bush was growing ever more green and beautiful.
Then he raised his head, and saw that its light was connected to the clouds of the sky.
Ibn `Abbas and others said, "It was not a fire, rather it was shining light." According to one report narrated from Ibn `Abbas, it was the Light of the Lord of the worlds.
Musa stood amazed by what he was seeing, and نُودِىَ أَن بُورِكَ مَن فِى النَّارِ ( he was called: "Blessed is whosoever is in the fire..." ) Ibn `Abbas said, "This means, Holy is ( whosoever is in the fire )." وَمَنْ حَوْلَهَا ( and whosoever is round about it ) means, of the angels.
This was the view of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan and Qatadah. وَسُبْحَـنَ اللَّهِ رَبِّ الْعَـلَمِينَ ( And glorified be Allah, the Lord of all that exists ), Who does whatever He wills and there is nothing like Him among His creation.
Nothing He has made can encompass Him, and He is the Exalted, the Almighty, Who is utterly unlike all that He has created.
Heaven and earth cannot contain Him, but He is the One, the Self-Sufficient Master, Who is far above any comparison with His creation. يمُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ ( O Musa! Verily, it is I, Allah, the All-Mighty, the All-Wise. ) Allah told him that the One Who was addressing him was his Lord Allah, the All-Mighty, Who has subjugated and subdued all things, the One Who is Wise in all His words and deeds.
Then He commanded him to throw down the stick that was in his hand, so that He might show him clear proof that He is the One Who is able to do all things, whatever He wills.
When Musa threw that stick down, it changed into the form of a huge and terrifying snake, moving quickly despite its size.
Allah says: فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ ( But when he saw it moving as if it were a Jann (snake ).) Jann refers to a type of snake that is the fastest-moving and most agile.
When Musa saw that with his own eyes, وَلَّى مُدْبِراً وَلَمْ يُعَقِّبْ ( he turned in flight, and did not look back. ) meaning, he did not turn around, because he was so afraid.
Allah's saying: يمُوسَى لاَ تَخَفْ إِنِّى لاَ يَخَافُ لَدَىَّ الْمُرْسَلُونَ ( O Musa! Fear not: verily, the Messengers fear not in front of Me. ) means, `do not be afraid of what you see, for I want to choose you as a Messenger and make you a great Prophet.' إَلاَّ مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ فَإِنِّى غَفُورٌ رَّحِيمٌ ( Except him who has done wrong and afterwards has changed evil for good; then surely, I am Oft-Forgiving, Most Merciful. ) This is an exception of the exclusionary type.
This is good news for mankind, for whoever does an evil deed then gives it up and repents and turns to Allah, Allah will accept his repentance, as He says: وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً ثُمَّ اهْتَدَى ( And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds, and then Ahtada. ) ( 20:82 ) وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ( And whoever does evil or wrongs himself... ) ( 4:110 ).
And there are many other Ayat which say the same. وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ ( And put your hand into the opening of your garment, it will come forth white without hurt. ) This is another sign, further brilliant proof of the ability of Allah to do whatever He wills.
It is also confirmation of the truth of the one to whom the miracle was given.
Allah commanded him to put his hand into the opening of his garment, and when he put his hand in and took it out again, it came out white and shining as if it were a piece of the moon or a flash of dazzling lightning. فِى تِسْعِ ءَايَـتٍ ( among the nine signs ) means, `these are two of the nine signs which you will be supported with and which will serve as proof for you.
' إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ ( to Fir`awn and his people.
Verily, they are a people who are rebellious. ) These were the nine signs of which Allah said: وَلَقَدْ ءَاتَيْنَا مُوسَى تِسْعَ ءَايَـتٍ بَيِّنَاتٍ ( And indeed We gave Musa nine clear signs ) ( 17:101 ) -- as we have stated there. فَلَمَّا جَآءَتْهُمْ ءَايَـتُنَا مُبْصِرَةً ( But when Our Ayat came to them, clear to see, ), i.e., clear and obvious, قَالُواْ هَـذَا سِحْرٌ مُّبِينٌ ( they said: "This is a manifest magic". ) They wanted to oppose it with their own magic, but they were defeated and were returned disgraced. وَجَحَدُواْ بِهَا ( And they belied them ) means, verbally, وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ( though they themselves were convinced thereof. ) means, they knew deep down that this was truth from Allah, but they denied it and were stubborn and arrogant. ظُلْماً وَعُلُوّاً ( wrongfully and arrogantly ) means, wronging themselves because this was the despicable manner to which they were accustomed, and they were arrogant because they were too proud to follow the truth.
Allah said: فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ ( So, see what was the end of the mischief-makers. ) meaning, `see, O Muhammad, what were the consequences of their actions when Allah destroyed them and drowned every last one of them in a single morning.' The point of this story is: beware, `O you who disbelieve in Muhammad ﷺ and deny the Message that he has brought from his Lord, lest the same thing that befell them befall you also.' But what is worse, is that Muhammad ﷺ is nobler and greater than Musa, and his proof is stronger than that of Musa, for the signs that Allah has given him are combined with his presence and his character, in addition to the fact that previous Prophets foretold his coming and took a covenant from the people that they would follow him if they should see him, may the best of blessings and peace from his Lord be upon him.

(27:8) When he came to it, a voice called out: *10 "Blessed is He Who is in the fire and the one who is around it. Glorified is Allah, Lord of the worlds. *11

But when he came to it, he meaning

*10) According to AI-Qasas: 30, the voice was calling out from a tree.
What one understands from this is this: A sort of a fire was alight on the ground on the edge of the valley, but neither was anything burning nor any smoke arising.
In the midst of the fire there stood a lush green tree from which a voice started calling out this all of a sudden.
This is a strange thing which the Prophets of Allah have been experiencing.
When the Holy Prophet Muhammad ( may Allah's peace be upon him ) was first blessed with Prophethood, an Angel appeared before him in the solitude of the Gave of Hira' and started delivering Allah's Message.
A similar thing happened with the Prophet Moses also.
A journeying person has halted at a place, sees a fire at a distance, approaches it in order to get some information abort the route, or to pick a burning ember, and suddenly Allah, Lord of the Worlds, the Infinite, the Inconceivable Being, starts speaking to him.
On such occasions, there exists externally as well as within the Prophets' own selves an extraordinary state which fills them with the assurance that it is not a jinn or a satan or an illusion of their own mind, nor are their senses being deceived, but it is the Lord of the universe, or His Angel, who is speaking to them.
( For further explanation, see E.N.
10 of An-Najm ).

*11) Here the use of the words Subhan -Allah ( glorified is Allah ) is meant to warn the Prophet Moses to this effect: " You should never think that Allah, Lord of the universe, is sitting in the tree, or has entered into it, or that His absolute Light hasconcentrated itself into the limited sphere of your sight, or some tongue is functioning in some mouth to produce speech, but it is Allah, Who is Pure and Free from all such limitations, Who is Himself speaking to you. "
 

The Story of Musa and the End of Fir`awn Here Allah tells His Messenger Muhammad ﷺ about what happened to Musa, peace be upon him, how Allah chose him, spoke with him and gave him mighty, dazzling signs and overwhelming proof, and sent him to Fir`awn and his people, but they denied the proof, disbelieved in him and arrogantly refused to follow him.
Allah says: إِذْ قَالَ مُوسَى لاًّهْلِهِ ( when Musa said to his household ), meaning, remember when Musa was traveling with his family and lost his way.
This was at night, in the dark.
Musa had seen a fire beside the mountain, i.e., he had noticed a fire burning brightly, and said, لاًّهْلِهِ إِنِّى آنَسْتُ نَاراً سَـَاتِيكُمْ مِّنْهَا بِخَبَرٍ ( to his household: "Verily, I have seen a fire; I will bring you from there some information..." ) meaning, `about the way we should take.' أَوْ ءَاتِيكُمْ بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ ( or I will bring you a burning ember, that you may warm yourselves. ) meaning, so that they could keep warm.
And it was as he said: "He came back with great news, and a great light." Allah says: فَلَمَّا جَآءَهَا نُودِىَ أَن بُورِكَ مَن فِى النَّارِ وَمَنْ حَوْلَهَا ( But when he came to it, he was called: "Blessed is whosoever is in the fire, and whosoever is round about it!" ) meaning, when he came to it, he saw a great and terrifying sight: the fire was burning in a green bush, and the fire was burning ever brighter while the bush was growing ever more green and beautiful.
Then he raised his head, and saw that its light was connected to the clouds of the sky.
Ibn `Abbas and others said, "It was not a fire, rather it was shining light." According to one report narrated from Ibn `Abbas, it was the Light of the Lord of the worlds.
Musa stood amazed by what he was seeing, and نُودِىَ أَن بُورِكَ مَن فِى النَّارِ ( he was called: "Blessed is whosoever is in the fire..." ) Ibn `Abbas said, "This means, Holy is ( whosoever is in the fire )." وَمَنْ حَوْلَهَا ( and whosoever is round about it ) means, of the angels.
This was the view of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan and Qatadah. وَسُبْحَـنَ اللَّهِ رَبِّ الْعَـلَمِينَ ( And glorified be Allah, the Lord of all that exists ), Who does whatever He wills and there is nothing like Him among His creation.
Nothing He has made can encompass Him, and He is the Exalted, the Almighty, Who is utterly unlike all that He has created.
Heaven and earth cannot contain Him, but He is the One, the Self-Sufficient Master, Who is far above any comparison with His creation. يمُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ ( O Musa! Verily, it is I, Allah, the All-Mighty, the All-Wise. ) Allah told him that the One Who was addressing him was his Lord Allah, the All-Mighty, Who has subjugated and subdued all things, the One Who is Wise in all His words and deeds.
Then He commanded him to throw down the stick that was in his hand, so that He might show him clear proof that He is the One Who is able to do all things, whatever He wills.
When Musa threw that stick down, it changed into the form of a huge and terrifying snake, moving quickly despite its size.
Allah says: فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ ( But when he saw it moving as if it were a Jann (snake ).) Jann refers to a type of snake that is the fastest-moving and most agile.
When Musa saw that with his own eyes, وَلَّى مُدْبِراً وَلَمْ يُعَقِّبْ ( he turned in flight, and did not look back. ) meaning, he did not turn around, because he was so afraid.
Allah's saying: يمُوسَى لاَ تَخَفْ إِنِّى لاَ يَخَافُ لَدَىَّ الْمُرْسَلُونَ ( O Musa! Fear not: verily, the Messengers fear not in front of Me. ) means, `do not be afraid of what you see, for I want to choose you as a Messenger and make you a great Prophet.' إَلاَّ مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ فَإِنِّى غَفُورٌ رَّحِيمٌ ( Except him who has done wrong and afterwards has changed evil for good; then surely, I am Oft-Forgiving, Most Merciful. ) This is an exception of the exclusionary type.
This is good news for mankind, for whoever does an evil deed then gives it up and repents and turns to Allah, Allah will accept his repentance, as He says: وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً ثُمَّ اهْتَدَى ( And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds, and then Ahtada. ) ( 20:82 ) وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ( And whoever does evil or wrongs himself... ) ( 4:110 ).
And there are many other Ayat which say the same. وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ ( And put your hand into the opening of your garment, it will come forth white without hurt. ) This is another sign, further brilliant proof of the ability of Allah to do whatever He wills.
It is also confirmation of the truth of the one to whom the miracle was given.
Allah commanded him to put his hand into the opening of his garment, and when he put his hand in and took it out again, it came out white and shining as if it were a piece of the moon or a flash of dazzling lightning. فِى تِسْعِ ءَايَـتٍ ( among the nine signs ) means, `these are two of the nine signs which you will be supported with and which will serve as proof for you.
' إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ ( to Fir`awn and his people.
Verily, they are a people who are rebellious. ) These were the nine signs of which Allah said: وَلَقَدْ ءَاتَيْنَا مُوسَى تِسْعَ ءَايَـتٍ بَيِّنَاتٍ ( And indeed We gave Musa nine clear signs ) ( 17:101 ) -- as we have stated there. فَلَمَّا جَآءَتْهُمْ ءَايَـتُنَا مُبْصِرَةً ( But when Our Ayat came to them, clear to see, ), i.e., clear and obvious, قَالُواْ هَـذَا سِحْرٌ مُّبِينٌ ( they said: "This is a manifest magic". ) They wanted to oppose it with their own magic, but they were defeated and were returned disgraced. وَجَحَدُواْ بِهَا ( And they belied them ) means, verbally, وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ( though they themselves were convinced thereof. ) means, they knew deep down that this was truth from Allah, but they denied it and were stubborn and arrogant. ظُلْماً وَعُلُوّاً ( wrongfully and arrogantly ) means, wronging themselves because this was the despicable manner to which they were accustomed, and they were arrogant because they were too proud to follow the truth.
Allah said: فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ ( So, see what was the end of the mischief-makers. ) meaning, `see, O Muhammad, what were the consequences of their actions when Allah destroyed them and drowned every last one of them in a single morning.' The point of this story is: beware, `O you who disbelieve in Muhammad ﷺ and deny the Message that he has brought from his Lord, lest the same thing that befell them befall you also.' But what is worse, is that Muhammad ﷺ is nobler and greater than Musa, and his proof is stronger than that of Musa, for the signs that Allah has given him are combined with his presence and his character, in addition to the fact that previous Prophets foretold his coming and took a covenant from the people that they would follow him if they should see him, may the best of blessings and peace from his Lord be upon him.

( But when he reached it, he was called, saying: Blessed is whosoever is in the Fire ) blessed is the Fire ( and whosoever is round about it ) of angels! This is the reading of Ubayy and ’Abdullah Ibn Mas’ud; it is also said that this means: blessed is He Who lightened this light; and it also said that this means: blessed is he who is seeking, i.e. Moses and whoever is around him of angels, ( And glorified be Allah ) He exonerated Himself, ( the Lord of the Worlds! ) the Master of the jinn and human beings.

But when he came to it, he was called: "Blessed is whosoever is in the fire, and whosoever is round about it! And glorified be Allah, the Lord of the 'Alamin (mankind, jinns and all that exists).

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