20:45 Taa-Haa (Taa-Haa)

{ قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا } أي: يبادرنا بالعقوبة والإيقاع بنا، قبل أن تبلغه رسالاتك، ونقيم عليه الحجة { أَوْ أَنْ يَطْغَى } أي: يتمرد عن الحق، ويطغى بملكه وسلطانه وجنده وأعوانه.

يقول تعالى إخبارا عن موسى وهارون عليهما السلام أنهما قالا مستجيرين بالله تعالى شاكيين إليه إننا نخاف أن يفرط علينا أو أن يطغى يعنيان أن يبدر إليهما بعقوبة أو يعتدي عليهما فيعاقبهما وهما لا يستحقان منه ذلك.قال عبد الرحمن بن زيد بن أسلم أن يفرط يعجل وقال مجاهد يبسط علينا وقال الضحاك عن ابن عباس أو أن يطغى: يعتدي.

Musa's fear of Fir`awn and Allah's strengthening Him

Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him:

إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى

(Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, "To exceed the bounds."

قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى

(He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.") meaning; "Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support."

فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ

(So go you both to him, and say: "Verily, we are both Messengers of your Lord...")

Musa admonishes Fir`awn

Concerning his statement,

قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ

(indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord.

وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى

(And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.' Because of this, when the Messenger of Allah ﷺ wrote a letter to Heraclius, the emperor of Rome, beginning with,

«بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن»

(In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah ﷺ, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn,

فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى - إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى

(And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says,

فَأَمَّا مَن طَغَى - وَءاثَرَ الْحَيَوةَ الدُّنْيَا - فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى

(Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) 79:37-39 Allah, the Exalted, also says,

فَأَنذَرْتُكُمْ نَاراً تَلَظَّى - لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى - الَّذِى كَذَّبَ وَتَوَلَّى

(Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) 92:14-16 Allah also says,

فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى

(So he neither believed nor prayed! But on the contrary, he belied and turned away.) 75:31-32 This means that he denied with his heart and turned away by his actions.

The two of them said ‘Our Lord We truly fear that he may forestall us that is by hastening to punish us or become tyrannical’ against us that is be high-handed with us.

Commentary

Why was Sayyidna Musa (علیہ السلام) afraid?

The words إِنَّنَا نَخَافُ (We are afraid) signifies that here Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) expressed twofold fear before Allah. The first fear is pointed out by the word أَن يَفْرُ‌طَ which means to cross all boundaries. So the meaning of the sentence is 'perhaps the Pharaoh would attack even before listening to us'. The other fear is mentioned with the words أَن يَطْغَىٰ - which means that Sayyidna Musa (علیہ السلام) was apprehensive that the Pharaoh might, after listening to his demands, become so refractory and perverse that he might speak about Allah in disrespectful terms.

It will be recalled that when prophethood was bestowed upon Sayyidna Musa (علیہ السلام) ، he had prayed to Allah to depute Sayyidna Harun (علیہ السلام) also to assist him in his mission, and Allah had accepted his prayer. At the same time Allah informed him سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا ' ("We make. your arm stronger through (the help of) your brother and will make for you the upper hand so they will not reach you (with any harm) "-28:35) and that whatever else he asked for was granted to him (قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ ) "You have been granted your request 0 Musa" - 20:36. Among the things granted to him was شرح صدر (heart at peace) which means that he was made immune to fear. So, when he had received such firm assurances from Allah, how does one explain the fear expressed by him in this verse. One answer to this question is that the promise of victory and security from harm is rather vague in that victory may refer to success in debate with the Pharaoh and his men. It can also be argued that victory could come only if the Egyptians heard his arguments and reasoning, and saw his miracles but there was this possibility also that they might attack him before he had laid his arguments before them. Besides, شرح صدر does not mean elimination of natural fear.

The second point is that fear of fearsome things is a natural instinct and even prophets are not free from it in spite of their complete faith in the promises of Allah. Sayyidna Musa (علیہ السلام) himself was afraid to pick up his staff when it turned into a snake therefore Allah re-assured him with the word لَا تَخَف (do not be afraid). On all such occasions Allah removed their fears by propitious tidings. Three other verses: فَخَرَ‌جَ مِنْهَا خَائِفًا يَتَرَ‌قَّبُ (So, he went out of it (the city) in a state of fear, waiting (for what comes next) - 28:21) and فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا (Then, next morning he was fearful, waiting [ for what comes next ] - 28:18) and فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ (So Musa concealed some fear in his heart - 20:67) can also be quoted expressing the same fear. It was this natural fear which persuaded the Holy Prophet ﷺ to migrate to Madinah and some of his Companions ؓ to migrate first to Abbysinia and later to Madinah. In the Battle of Ahzab the Muslims were so overawed by the strength of their enemies that they dug a trench as a protective measure even though Allah had promised them victory on numerous occasions. The truth is that while they did not have the least doubt about their ultimate victory, the fear which they felt was the result of a spontaneous human impulse in the face of danger, and the prophets being human are not immune to this impulse.