قَالَ ءَامَنتُمۡ لَهُ ۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَـٰفٍ۬ وَلَأُصَلِّبَنَّكُمۡ فِى جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ
[Pharaoh] said, “You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring.”
Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came.'' Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it.'' It is reported from Sa`id bin Jubayr that he said concerning Allah's statement,
(So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration.'' `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
(71. (Fir`awn) said: "Believe you in him before I give you permission Verily, he is your chief who has taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms, and you shall surely know which of us can give the severe and more lasting torment. '') (72. They said: "We prefer you not over what have come to us of the clear signs and to Him (Allah) Who created us. So, decree whatever you desire to decree, for you can only' decree (regarding) this life of the world.'') (73. "Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your reward, and more lasting.'')
قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَاۖ فَٱقۡضِ مَآ أَنتَ قَاضٍۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ
They said, “Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life.
Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came.'' Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it.'' It is reported from Sa`id bin Jubayr that he said concerning Allah's statement,
(So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration.'' `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
(71. (Fir`awn) said: "Believe you in him before I give you permission Verily, he is your chief who has taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms, and you shall surely know which of us can give the severe and more lasting torment. '') (72. They said: "We prefer you not over what have come to us of the clear signs and to Him (Allah) Who created us. So, decree whatever you desire to decree, for you can only' decree (regarding) this life of the world.'') (73. "Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your reward, and more lasting.'')
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِۗ وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ
Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring.”
Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came.'' Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it.'' It is reported from Sa`id bin Jubayr that he said concerning Allah's statement,
(So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration.'' `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
(71. (Fir`awn) said: "Believe you in him before I give you permission Verily, he is your chief who has taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms, and you shall surely know which of us can give the severe and more lasting torment. '') (72. They said: "We prefer you not over what have come to us of the clear signs and to Him (Allah) Who created us. So, decree whatever you desire to decree, for you can only' decree (regarding) this life of the world.'') (73. "Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your reward, and more lasting.'')
إِنَّهُ ۥ مَن يَأۡتِ رَبَّهُ ۥ مُجۡرِمً۬ا فَإِنَّ لَهُ ۥ جَهَنَّمَ لَا يَمُوتُ فِيہَا وَلَا يَحۡيَىٰ
Indeed, whoever comes to his Lord as a criminal – indeed, for him is Hell; he will neither die therein nor live.
Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying,
(Believe you in him (Musa)) This means, "Do you have faith in him''
(before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me.'' Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie.
(Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious.'' Allah says in another Ayah,
(Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) (7:123) Then he began threatening them. He said to them,
(So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution.'' Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion).'' This was reported by Ibn Abi Hatim. Concerning Allah's statement,
(And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished.'' So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed,
(They said: "We prefer you not over what have come to us of the clear signs...'') meaning, "We do not chose you over the guidance and conviction that we have received. ''
(and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us.'' It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!''
(So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve.''
(for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode.''
(Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did.'' It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.' Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah's statement,
(and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows.''' Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said,
(We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)'' `Abdur-Rahman bin Zayd bin Aslam said the same. Allah's statement,
(And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you.''
(and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. ''
(74. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live.) (75. But whoever comes to Him as a believer, and has done righteous good deeds, for such are the high ranks,) (76. `Adn Gardens, under which rivers flow, wherein they will abide forever, and such is the reward of those who purify themselves.)
وَمَن يَأۡتِهِۦ مُؤۡمِنً۬ا قَدۡ عَمِلَ ٱلصَّـٰلِحَـٰتِ فَأُوْلَـٰٓٮِٕكَ لَهُمُ ٱلدَّرَجَـٰتُ ٱلۡعُلَىٰ
But whoever comes to Him as a believer having done righteous deeds – for those will be the highest degrees [in position]:
Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying,
(Believe you in him (Musa)) This means, "Do you have faith in him''
(before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me.'' Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie.
(Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious.'' Allah says in another Ayah,
(Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) (7:123) Then he began threatening them. He said to them,
(So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution.'' Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion).'' This was reported by Ibn Abi Hatim. Concerning Allah's statement,
(And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished.'' So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed,
(They said: "We prefer you not over what have come to us of the clear signs...'') meaning, "We do not chose you over the guidance and conviction that we have received. ''
(and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us.'' It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!''
(So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve.''
(for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode.''
(Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did.'' It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.' Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah's statement,
(and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows.''' Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said,
(We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)'' `Abdur-Rahman bin Zayd bin Aslam said the same. Allah's statement,
(And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you.''
(and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. ''
(74. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live.) (75. But whoever comes to Him as a believer, and has done righteous good deeds, for such are the high ranks,) (76. `Adn Gardens, under which rivers flow, wherein they will abide forever, and such is the reward of those who purify themselves.)
جَنَّـٰتُ عَدۡنٍ۬ تَجۡرِى مِن تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَاۚ وَذَٲلِكَ جَزَآءُ مَن تَزَكَّىٰ
Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself.
Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying,
(Believe you in him (Musa)) This means, "Do you have faith in him''
(before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me.'' Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie.
(Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious.'' Allah says in another Ayah,
(Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) (7:123) Then he began threatening them. He said to them,
(So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution.'' Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion).'' This was reported by Ibn Abi Hatim. Concerning Allah's statement,
(And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished.'' So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed,
(They said: "We prefer you not over what have come to us of the clear signs...'') meaning, "We do not chose you over the guidance and conviction that we have received. ''
(and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us.'' It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!''
(So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve.''
(for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode.''
(Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did.'' It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.' Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah's statement,
(and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows.''' Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said,
(We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)'' `Abdur-Rahman bin Zayd bin Aslam said the same. Allah's statement,
(And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you.''
(and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. ''
(74. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live.) (75. But whoever comes to Him as a believer, and has done righteous good deeds, for such are the high ranks,) (76. `Adn Gardens, under which rivers flow, wherein they will abide forever, and such is the reward of those who purify themselves.)
وَلَقَدۡ أَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنۡ أَسۡرِ بِعِبَادِى فَٱضۡرِبۡ لَهُمۡ طَرِيقً۬ا فِى ٱلۡبَحۡرِ يَبَسً۬ا لَّا تَخَـٰفُ دَرَكً۬ا وَلَا تَخۡشَىٰ
And We had inspired to Moses, “Travel by night with My servants and strike for them a dry path through the sea; you will not fear being overtaken [by Pharaoh] nor be afraid [of drowning].”
The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah's eternal and endless reward. They said,
(Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal.
(then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah's statement,
(Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) (35:36) Allah also said,
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) (87:11-13)
(And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us.'' He will say: "Verily, you shall abide forever.'') (43:77) Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,
(The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them.'' Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah lived in the desert.'' This is how Muslim recorded this narration in his Sahih. Concerning Allah's statement,
(But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds.
(for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said,
(Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah said,
(Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them.) The people said, "O Messenger of Allah, these are the dwellings of the Prophets.'' He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording,
(And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying,
(Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously.
(under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity.
(and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.
(77. And indeed We revealed to Musa: "Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid.'') (78. Then Fir`awn pursued them with his hosts, but the sea ﴿Al-Yamm﴾ completely overwhelmed them and covered them up.) (79. And Fir`awn led his people astray, and he did not guide them.)
فَأَتۡبَعَہُمۡ فِرۡعَوۡنُ بِجُنُودِهِۦ فَغَشِيَہُم مِّنَ ٱلۡيَمِّ مَا غَشِيَہُمۡ
So Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them,
The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah's eternal and endless reward. They said,
(Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal.
(then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah's statement,
(Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) (35:36) Allah also said,
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) (87:11-13)
(And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us.'' He will say: "Verily, you shall abide forever.'') (43:77) Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,
(The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them.'' Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah lived in the desert.'' This is how Muslim recorded this narration in his Sahih. Concerning Allah's statement,
(But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds.
(for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said,
(Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah said,
(Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them.) The people said, "O Messenger of Allah, these are the dwellings of the Prophets.'' He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording,
(And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying,
(Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously.
(under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity.
(and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.
(77. And indeed We revealed to Musa: "Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid.'') (78. Then Fir`awn pursued them with his hosts, but the sea ﴿Al-Yamm﴾ completely overwhelmed them and covered them up.) (79. And Fir`awn led his people astray, and he did not guide them.)
وَأَضَلَّ فِرۡعَوۡنُ قَوۡمَهُ ۥ وَمَا هَدَىٰ
And Pharaoh led his people astray and did not guide [them].
The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah's eternal and endless reward. They said,
(Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal.
(then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah's statement,
(Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) (35:36) Allah also said,
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) (87:11-13)
(And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us.'' He will say: "Verily, you shall abide forever.'') (43:77) Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,
(The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them.'' Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah lived in the desert.'' This is how Muslim recorded this narration in his Sahih. Concerning Allah's statement,
(But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds.
(for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said,
(Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah said,
(Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them.) The people said, "O Messenger of Allah, these are the dwellings of the Prophets.'' He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording,
(And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying,
(Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously.
(under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity.
(and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.
(77. And indeed We revealed to Musa: "Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid.'') (78. Then Fir`awn pursued them with his hosts, but the sea ﴿Al-Yamm﴾ completely overwhelmed them and covered them up.) (79. And Fir`awn led his people astray, and he did not guide them.)
يَـٰبَنِىٓ إِسۡرَٲٓءِيلَ قَدۡ أَنجَيۡنَـٰكُم مِّنۡ عَدُوِّكُمۡ وَوَٲعَدۡنَـٰكُمۡ جَانِبَ ٱلطُّورِ ٱلۡأَيۡمَنَ وَنَزَّلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰ
O Children of Israel, We delivered you from your enemy, and We made an appointment with you at the right side of the mount, and We sent down to you manna and quails,
Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn's captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them,
(Verily, these indeed are but a small band. And verily, they have done what has enraged us.) (26:54-55) Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise.
(And when the two hosts saw each other) (26:61) This means that each person of the two parties was looking at the other party.
(The companions of Musa said: "We are sure to be overtaken.'' (Musa) said: "Nay, verily, with me is my Lord. He will guide me.'') (26:61-62) Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa,
(And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, "Split for me, by the leave of Allah.'' Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said,
(and strike a dry path for them in the sea, fearing neither to be overtaken...) This means being caught by Fir`awn.
(nor being afraid.) meaning, "Do not be afraid of the sea drowning your people.'' Then, Allah, the Exalted, said,
(Then Fir`awn pursued them with his hosts, but the sea (Al-Yamm) completely overwhelmed them) Al-Yamm means the sea.
(and covered them up.) meaning, covered them up with a thing that was well-familiar to them in such a situa- tion, as Allah states;
(And He destroyed the overthrown cities. So there covered them that which did cover.) (53:53-54) As Fir`awn pursued them into the sea, misled his people and did not lead them to the path of correct guidance, likewise, he will go ahead of his people on the Day of Resurrection, and will lead them in to the Hellfire. And evil indeed is the place to which they are led.
(80. O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of the Mount, and We sent down to you manna and quail,) (81. (Saying) eat of the Tayyibat wherewith We have provided you, and commit no transgression or oppression therein, lest My anger should justly descend on you. And he on whom My anger descends, he is indeed perished.) (82. And verily, I am indeed forgiving to him who repents, believes and does righteous deeds, and then Ihtada.)