44:32 Ad-Dukhaan (The Smoke)

{ وَلَقَدِ اخْتَرْنَاهُمْ } أي: اصطفيناهم وانتقيناهم { عَلَى عِلْمٍ } منا بهم وباستحقاقهم لذلك الفضل { عَلَى الْعَالَمِينَ } أي: عالمي زمانهم ومن قبلهم وبعدهم حتى أتى الله بأمة محمد صلى الله عليه وسلم ففضلوا العالمين كلهم وجعلهم الله خير أمة أخرجت للناس وامتن عليهم بما لم يمتن به على غيرهم.

قال مجاهد "اخترناهم على علم على العالمين" على من هم بين ظهريه وقال قتادة اختيروا على أهل زمانهم ذلك وكان يقال إن لكل زمان عالما وهذا كقوله تعالى "قال يا موسى إنى اصطفيتك على الناس" أي أهل زمانه ذلك كقوله عز وجل لمريم عليها السلام "واصطفاك على نساء العالمين" أي في زمنها فإن خديجة رضي الله عنها إما أفضل منها أو مساوية لها في الفضل وكذا آسية بنت مزاحم امرأة فرعون وفضل عائشة رضي الله عنه على النساء كفضل الثريد على سائر الطعام.

The Story of Musa and Fir`awn, and how the Children of Israel were saved

Allah tells us, `before these idolators, We tested the people of Fir`awn, the copts of Egypt.'

وَجَآءَهُمْ رَسُولٌ كَرِيمٌ

(when there came to them a noble Messenger.) means, Musa, peace be upon him, the one to whom Allah spoke.

أَنْ أَدُّواْ إِلَىَّ عِبَادَ اللَّهِ

(Deliver to me the servants of Allah.) This is like the Ayah:

فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى

(So let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!") (20:47)

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ

(Verily, I am to you a Messenger worthy of all trust.) means, `what I convey to you is trustworthy.'

وَأَن لاَّ تَعْلُواْ عَلَى اللَّهِ

(And exalt not yourselves against Allah.) means, `and do not be too arrogant to follow His signs. Accept His proof and believe in His evidence.' This is like the Ayah:

إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ

(Verily, those who scorn My worship they will surely enter Hell in humiliation!) (40:60)

إِنِّى ءَاتِيكُمْ بِسُلْطَانٍ مُّبِينٍ

(Truly, I have come to you with a manifest authority.) means, with clear and obvious proof. This refers to the clear signs and definitive evidence with which Allah sent him.

وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ

(And truly, I seek refuge with my Lord and your Lord, lest you should stone me.) Ibn `Abbas, may Allah be pleased with him, and Abu Salih said, "This refers to a verbal assault, which means insults." Qatadah said, "Meaning `stoning' in the literal sense, so that the meaning is: `I seek refuge with Allah, Who created me and you, from your making any harmful words or actions reach me."'

وَإِن لَّمْ تُؤْمِنُواْ لِى فَاعْتَزِلُونِ

(But if you believe me not, then keep away from me and leave me alone.) means, `then let us leave one another alone and live in peace until Allah judges between us.' After Musa, may Allah be pleased with him, had stayed among them for a long time, and the proof of Allah had been established against them, and that only increased them in disbelief and stubbornness, he prayed to his Lord against them, a prayer which was answered. Allah says:

وَقَالَ مُوسَى رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً وَأَمْوَالاً فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ قَالَ قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا

(And Musa said: "Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment." Allah said: "Verily, the invocation of you both is accepted. So you both keep to the straight way.") (10:88-89) And Allah says here:

فَدَعَا رَبَّهُ أَنَّ هَـؤُلاَءِ قَوْمٌ مُّجْرِمُونَ

(So he (Musa) called upon his Lord (saying): "These are indeed the people who are criminals.") Whereupon Allah commanded him to bring the Children of Israel out from among them, without the command, consent or permission of Fir`awn. Allah said:

فَأَسْرِ بِعِبَادِى لَيْلاً إِنَّكُم مُّتَّبَعُونَ

(Depart you with My servants by night. Surely, you will be pursued.) This is like the Ayah:

وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى

And indeed We revealed to Mu0sa0 (saying): Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid (of drowning in the sea). )20:77(

وَاتْرُكِ الْبَحْرَ رَهْواً إِنَّهُمْ جُندٌ مُّغْرَقُونَ

(And leave the sea as it is (quiet and divided). Verily, they are a host to be drowned.) When Musa and the Children of Israel has crossed the sea, Musa wanted to strike it with his staff so that it would go back as it had been, and it would form a barrier between then and Fir`awn and prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and that he should not fear either being overtaken by Fir`awn or drowning in the sea. Ibn `Abbas, may Allah be pleased with him, said:

وَاتْرُكِ الْبَحْرَ رَهْواً

(And leave the sea as it is (quiet and divided).) means, leave it as it is and keep moving. Mujahid said:

رَهْواً

(as it is) means, a dry path, as it is. `Do not command it to go back; leave it until the last of them have entered it.' This was also the view of `Ikrimah, Ar-Rabi` bin Anas, Ad-Dahhak, Qatadah, Ibn Zayd, Ka`b Al-Ahbar, Simak bin Harb and others.

كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ وَزُرُوعٍ

(How many of gardens and springs that they left behind. And green crops) this refers to rivers and wells.

وَمَقَامٍ كَرِيمٍ

and goodly places, means, fine dwellings and beautiful places. Muja0hid and Sa 0d bin Jubayr said:

وَمَقَامٍ كَرِيمٍ

(and goodly places,) means elevated places.

وَنَعْمَةٍ كَانُواْ فِيهَا فَـكِهِينَ

(And comforts of life wherein they used to take delight!) means, a life which they were enjoying, where they could eat whatever they wanted and wear what they liked, with wealth and glory and power in the land. Then all of that was taken away in a single morning, they departed from this world and went to Hell, what a terrible abode!

كَذَلِكَ وَأَوْرَثْنَـهَا قَوْماً ءَاخَرِينَ

(Thus (it was)! And We made other people inherit them.) namely the Children of Israel.

فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ

(And the heavens and the earth wept not for them, ) means, they had no righteous deeds which used to ascend through the gates of the heavens, which would weep for them when they died, and they had no places on earth where they used to worship Allah which would notice their loss. So they did not deserve to be given a respite, because of their disbelief, sin, transgression and stubbornness. Ibn Jarir recorded that Sa`id bin Jubayr said, "A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says,

فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ

(And the heavens and the earth wept not for them, nor were they given respite) -- do the heavens and the earth weep for anybody' He, may Allah be pleased with him, said, `Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him. But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them."' Al-`Awfi reported something similar from Ibn `Abbas, may Allah be pleased with him.

وَلَقَدْ نَجَّيْنَا بَنِى إِسْرَءِيلَ مِنَ الْعَذَابِ الْمُهِينِ - مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً مِّنَ الْمُسْرِفِينَ

(And indeed We saved the Children of Israel from the humiliating torment from Fir`awn; verily, he was arrogant and was of the excessive. ) Here Allah reminds them of how He saved them from their humiliation and subjugation at the hands of Fir`awn, when they were forced to do menial tasks.

مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً

(From Fir`awn; verily, he was arrogant) means, he was proud and stubborn. This is like the Ayah:

إِنَّ فِرْعَوْنَ عَلاَ فِى الاٌّرْضِ

(Verily, Fir`awn exalted himself in the land) (28:4).

فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً عَـلِينَ

(but they behaved insolently and they were people self-exalting) (23:46). He was one of the excessive and held a foolish opinion of himself.

وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ

(And We chose them above the nations (Al-`Alamin) with knowledge,) Mujahid said, "This means that they were chosen above those among whom they lived." Qatadah said, "They were chosen above the other people of their own time, and it was said that in every period there are people who are chosen above others." This is like the Ayah:

قَالَ يَمُوسَى إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ

((Allah) said: "O Musa I have chosen you above men.") (7:144), which means, above the people of his time. This is also like the Ayah:

وَاصْطَفَـكِ عَلَى نِسَآءِ الْعَـلَمِينَ

(and (Allah has) chosen you (Maryam) above the women of the nations (Al-`Alamin).) (3:42), i.e., Maryam was chosen above the women of her time. For Khadijah, may Allah be pleased with her, is higher than her in status or is equal to her, as was Asiyah bint Muzahim, the wife of Fir`awn. And the superiority of `A'ishah, may Allah be pleased with her, over all other women is like the superiority of Tharid over all other dishes.

وَءَاتَيْنَـهُم مِّنَ الاٌّيَـتِ

(And granted them signs) means clear proofs and extraordinary evidence.

مَا فِيهِ بَلَؤٌاْ مُّبِينٌ

(in which there was a plain trial.) means, an obvious test to show who would be guided by it.

And verily We chose them that is the Children of Israel with a knowledge that We had of their state over all the worlds that is the worlds of their time those of the rational beings.

وَلَقَدِ اخْتَرْ‌نَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ And We chose them, with knowledge above all the worlds. (44:32)," This does not imply that the Children of Israel are superior to the Ummah of Muhammad ﷺ ، because the verse means that the Children of Israel were given superiority over all the people of their time. This is just like the Qur'an has described the merit of Sayyidah Maryam (علیہا السلام) as being superior to the نِسَاءِ الْعَالَمِينَ "women of the worlds (3:42) which means that she was superior to the women of her time." It is also possible that the Children of Israel have some sort of superiority to all the people of all times and ages from a particular angle, but collectively the Ummah of the Final Messenger ﷺ holds the highest status. (See Ibn Kathir and other sources for details.)

عَلَى الْعَالَمِينَ "with knowledge" means that every work of Allah has wisdom. Thus wisdom underlying Allah's knowledge dictated that they be granted superiority, and they were granted accordingly.

We chose them, with a knowledge, above the worlds. We chose them, with a knowledge of their hearts' love for Us despite the multiplicity of their sins against Us. And We chose them, with a knowledge of Our secrets that We deposited within them and of the realities of Our rightful due that We unveiled to them. Although this verse descended specifically concerning the faithful among the Children of Israel, in terms of understanding by way of allusion it is a general declaration of the eminence of the children of Adam and their superiority over all creatures. In the same way, He says in another place, “We indeed honored the children of Adam” [17:70]. He is saying, “We chose them, and We were not wrong in choosing them, for We chose them with pure knowledge. We knew, with complete knowledge, that of all the created things, they were worthy of being chosen. Hence We chose them. Our choosing them was through Our knowledge and desire, without cause. Our ca- ressing them was through Our bounty and generosity, without inducement. We choose and caress whomever We want, and no one can ask how or why about Our activity. We drive away and burn whomever We want, and no one can protest against Our decree.” On the day He drew the circle of engendering over this individual of clay, He announced, “I am creating an individual the like of whom I have never created. Not that it is impossible for My power, but My jealousy holds back the reins of power.” This He expressed like this: “He fastened to them the word of godwariness, to which they have more right and of which they are worthy” [48:26]. O chevalier! His power allows Him to create a hundred thousand like us in an instant, but His love and jealousy do not allow this. This is because the secret of love has no howness, especially in respect to us: He loves them, and they love Him [5:54]. The proximate angels of the Exalted Threshold and the residents of the all-compelling Pres- ence put the finger of bewilderment in the mouth of wonder: “This is a great work and a strange state that has appeared for the dust-dwellers. They are those caressed by His gentleness and pulled up by His compassion.