27:7 An-Naml (The Ant)

إِذْ قَالَ مُوسَى لأَهْلِهِ إِنِّي آنَسْتُ نَارًا إلى آخر قصته، يعني: اذكر هذه الحالة الفاضلة الشريفة من أحوال موسى بن عمران، ابتداء الوحي إليه واصطفائه برسالته وتكليم الله إياه، وذلك أنه لما مكث في مدين عدة سنين وسار بأهله من مدين متوجها إلى مصر، فلما كان في أثناء الطريق ضل وكان في ليلة مظلمة باردة فقال لهم: ( إِنِّي آنَسْتُ نَارًا ) أي: أبصرت نارا من بعيد سَآتِيكُمْ مِنْهَا بِخَبَرٍ عن الطريق، أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ أي: تستدفئون، وهذا دليل على أنه تائه ومشتد برده هو وأهله.

يقول تعالى لرسوله محمد مذكرا له ما كان من أمر موسى عليه السلام كيف اصطفاه الله وكلمه وناجاه وأعطاه من الآيات العظيمة الباهرة والأدلة القاهرة وابتعثه إلى فرعون وملئه فجحدوا بها وكفروا واستكبروا من اتباعه والانقياد له فقال تعالى: "إذ قال موسى لأهله" أي اذكر حين سار موسى بأهله فأضل الطريق وذلك في ليل وظلام فآنس من جانب الطور نارا أي رأى نارا تأجج وتضطرم فقال "لأهله إني آنست نارا سآتيكم منها بخبر" أى الطريق "أو آتيكم منها بشهاب قبس لعلكم تصطلون" أي تستدفئون به وكان كما قال فإنه رجع منها بخبر عظيم واقتبس منها نورا عظيم.

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.

Mention when Moses said to his family to his wife during his journey from Midian back to Egypt ‘Assuredly I notice I see in the distance a fire. I will bring you news from there about the journey’s route — for he had lost his way — or bring you a firebrand read as a genitive annexation bi-shihābi qabasin as an explication of shihāb ‘flame’; or read without annexation bi-shihābin qabasin meaning a flame of fire at the end of a wick or a wooden stick that perhaps you might warm yourselves’ tastalūn the tā’ replaces the tā’ of the 8th verbal form ifta‘ala sc. istalā; it derives from salaya or saliya ‘to be exposed to the blaze of fire’ that perhaps you might warm yourselves from the cold.

Commentary

Adoption of natural means for one's need is not against trust in Allah

إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارً‌ا سَآتِيكُم مِّنْهَا بِخَبَرٍ‌ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ ﴿7﴾

(Remember) when Musa said to his family, "I have noticed a fire. I shall bring to you some news or bring to you an inflamed ember, so that you may warm yourselves" (27:7).

Here Sayyidna Musa (علیہ السلام) faced two necessities. One, to find out the way which he had forgotten, and second, to warm up with the fire, because it was a cold night. For achieving this purpose he tried to go to mount Tur. But he did not make a claim of success in his endeavour, rather he uttered such words that conveyed his servitude and hope from Allah Ta’ ala. Thus, it is apparent that in order to meet one's requirements and needs in life it is not against the trust in Allah to strive and make endeavour. But the conviction should be in Allah Ta’ ala and not in one's own efforts. Perhaps, the wisdom in showing him the fire was that it had fulfilled his two needs - finding the way and to get warm with its heat. (Ruh)

Sayyidna Musa (علیہ السلام) has said اُمکُثُوا and تَصْطَلُونَ which are both in plural form, and are used where the addressees are more than one, although there was only his wife (Sayyidna Shuaib's (علیہ السلام) daughter) with him. Use of plural form for her only was to show respect to her. It was in the same manner as some times the noble people use plural form in addressing even a single person. It is reported from the Holy Prophet ﷺ also in ahadith that he used to address his wives in plural form.

It is prudent not to refer one's wife by her name in general gatherings, rather an allusion for the purpose is better

قَالَ مُوسَىٰ لِأَهْلِهِ (Musa said to his family) The word "Ahl" is used in this verse for the wife of Sayyidna Musa (علیہ السلام) while this word means "family" and includes all the members of one's household alongwith his wife, although the wife of Sayyidna Musa (علیہ السلام) was the only one present at the time of this incident, but by the use of this word in his discourse there is a hint that while referring to one's wife in a group of people it is better to use common words. For example, ` my family members are of the opinion'.