43 - Az Zukhruf (Gold)

4 Tafsir(s) related to verse 43.53


Why then, if he were being truthful, have bracelets of gold (asāwira, is the plural of aswira, which is the plural of siwār, similar [in pattern] to [ghurāb] aghriba) not been cast on him — as according to their custom with those whom they made their leaders, dressing them with gold bracelets and gold necklaces — or the angels not come with him one after the other?’, in succession, to testify to his truthfulness.

Ibn Al Kathir

Fir`awn's Address to His People and how Allah punished Him

Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.

أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى

(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water.''

أَفلاَ تُبْصِرُونَ

(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:

فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى

(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high.'' So Allah seized him with punishment for his last and first transgression.) (79:23-25)

أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ

(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'.'' Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak.'' Ibn Jarir said, "He meant, he had no power, authority or wealth.''

وَلاَ يَكَادُ يُبِينُ

(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable'' is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.

وَلاَ يَكَادُ يُبِينُ

(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:

قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى

(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:

فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ

(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.

أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ

(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:

فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ

(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.

إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ

(Verily, they were ever a people who were rebellious.) Then Allah says:

فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ

(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath.'' Ad-Dahhak said, it means "They made Us angry.'' This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah said:

«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»

(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:

فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ

(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:

فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ

(So when they angered Us, We punished them, and drowned them all). '' `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:

فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ

(So when they angered Us, We punished them, and drowned them all).''

فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ

(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did.'' He and Mujahid said, "An example, i.e., a lesson to those who come after them.'' Allah is the One Who guides to the straight path, and unto Him is the final return.

Sayyid Abul Ala Maududi - Tafhim al-Qur'an

This story has been narrated here for three objects:

(1) That when Allah sends His Prophet to a country and nation and affords it the opportunity which He has now given to the Arabs by appointing the Prophet Muhammad (upon whom be Allah's peace) to Prophet hood, and it, instead of taking advantage of it, commits the folly of Pharaoh and his people, it meets the same. fate which has become an object lesson in history.

(2) That just as Pharaoh also on account of his arrogance and pride of kingdom and grandeur and wealth and possessions had belittled the Prophet Moses as mean and contemptible, so the unbelieving Quraish now are regarding Muhammad (upon whom be Allah's peace) as insignificant as against their chiefs. But God's judgment was different which ultimately proved who was really great.

(3) That to mock Allah's Revelations and show stubbornness against His warnings is not a mere joke, but a very serious sin. If you do not learn a lesson from the fate of those who have been doomed on account of this, you also would go to your doom on account of the same."

This implies the signs with which the Prophet Moses had gone to the court of Pharaoh, i.e. the Signs of the staff and the shining hand. (For explanation, see AI-A'raf: 107-108, Ta Ha: 20-22, Ash-Shu'ara: 32-33, An Naml: 10-12, Al-Qasas: 31-32).

This implies the Signs which Allah showed them through the Prophet Moses afterwards, and these were the following:

(1) A public encounter of Allah's Prophet with the magicians, who believed after their defeat. For details, see Al-A'raf: 112-126, Ta Ha: 68-73. Ash Shu'ara: 37-51.

(2) A severe famine which hit the land of Egypt according to the Prophet Moses' announcement and which left the country only on his prayer.

(3) Dreadful rain and hail-storms accompanied by lightning and thunder struck the country even as the Prophet had announced, which destroyed the crops and dwellings and which also was removed only on his prayer.

(4) The sudden appearance of locusts in the land. This calamity also was not removed till the Prophet prayed to Allah.

(5) Lice and weavils spread throughout the country according to the announcement made by Moses, which afflicted men and animals on the one hand, and destroyed granaries on the other. This torment also was averted when the Prophet Moses was requested to pray for its removal.

(6) Frogs appeared everywhere in the country according to the warning given by Moses, which put the whole population to great distress; this calamity also did not retreat till the Prophet prayed for it.

(7) The torment of blood appeared precisely as foretold by Moses, which turned the water of all canals, wells, springs, pools and cisterns into blood. The fish died and the water smelled so bad that the Egyptians could not drink from it for a full week. This evil also was averted when the Prophet Moses was asked to pray for its removal. For details, see Al A'raf: 130-136. An-Naml: 12 and E.N. 37 of Al-Mu'min.

Chapters 7 to 10 of Exodus also contain the details of these calamities, but it is a combination of gossip and truth. It says that when the calamity of blood appeared, the magicians also worked a similar miracle, but when the calamity of the lice came, the magicians could not produce lice in response, and they said that it was God's work. Even more strange than this is that when the storm of the frogs came, the magicians also brought about frogs, but in spite of that Pharaoh requested only the Prophet Moses to pray to God to take away the frogs. The question is when the magicians could produce frogs, why didn't Pharaoh get the frogs taken away through them? And how did it become known which of the frogs were Allah's work and which of the magicians'? The same question arises about the blood. When according to the warning of Moses water became blood everywhere, which water did the magicians turn into blood? And how was it known that the water of a particular place had turned blood by the power of the magicians? Such are the things which show that the Bible does not consist of purely Divine revelation, but the people who wrote it mixed up many things in it from their own imagination. The pity, however, is that the authors also were people of ordinary intelligence, who did not even know how to invent a story.

The stubbornness of Pharaoh and the chiefs of his people can be judged from the fact that when distressed by the torment they wanted the Prophet Moses to pray for its removal, even then they did not recognize him as a Prophet but addressed him as a magician, whereas they were not unaware of the truth about magic, and they also knew that those miraculous things could not be brought about by the power of magic. The most that a magician can do is that in a limited area he can so influence the people present in front of him as to make them feel that water has become blood, or frogs are coming out in large numbers or swarms of locusts are advancing. And within this limited place also no water will actually become blood, but water will remain water as soon as it comes outside it; no frog will be produced in actual fact, but will prove to be an imaginary thing as soon as brought outside the circle; locusts also would be imaginary: they would not be able to destroy any crop. As for this that a famine appears throughout a country, or that the canals and springs and wells of the country are filled with blood, or that swarms of locusts spread over thousands of square miles and eat up crops growing over lakhs of acres, this has neither been accomplished by a magician so far, nor can it ever happen by the power of magic. Should such magicians be there in the service of a king, he need not keep forces and fight wars; he could conquer the whole world by the power of magic. Even if the magicians possessed such power, they would not seek service under the kings, but would assume kingship themselves.

The commentators in general have been perplexed as to why Pharaoh and his courtiers addressed the Prophet Moses as "O sorcerer," when they requested him to pray for the removal of the calamity, for the one who seeks another's help in a hard time flatters him and does not condemn him. They have given the interpretation that sorcery in the Egypt of those days was held as a very respectable art, and when they addressed Moses as "O sorcerer" they did not condemn him, but honored him because it amounted w calling him as "O Learned man" But this interpretation is absolutely wrong on the ground that wherever at other places in the Qur'an Pharaoh's sayings have been cited in which he had called the Prophet Moses a sorcerer and the miracles presented by him sorcery, the sense of condemnation and contempt becomes apparent, and it becomes manifestly clear that sorcery was false in his sight, which he imputed to the Prophet Moses so as to prove his claim to the Prophet hood to be false !Therefore, it cannot be acceptable that suddenly at this time "sorcerer" became the title of an honorable and Learned man in his sight. As for the question: Why did the Prophet Moses accede to his request at all when even while requesting him for the prayer, Pharaoh insulted him publicly, the answer is that the object before the Prophet Moses was to strengthen the case against those people by Allah's command. Their request to him to pray for the removal of the torment by itself proved that in their heart of hearts they had come to know why the torments were occurring, who was sending them and who could avert them. In spite of that, when they called him a "sorcerer" stubbornly, and went back on their word of following the right way as soon as the torment was averted, they in fact, did not do any harm to Allah's Prophet, but only caused the case and argument to be strengthened against themselves, which Allah at last decided against them with their total destruction. When they called him a sorcerer, this did not mean that they believed in their hearts as well that the torments against them were coming by the power of sorcery, but they realized it fully well that those were Allah's Signs and yet they denied them deliberately. The same thing has been said in Surah An-Naml: 14: "They rejected those Signs out of sheer injustice and vanity, whereas in their heart of hearts they were convinced. "

Pharaoh probably sent heralds to the cities and towns throughout the country to proclaim what he said in his address to his ministers and courtiers in the capital. Pharaoh could not have availed of the services of a sycophantic press, controlled news agencies and official radio.

The words of the proclamation clearly show that ground was slipping from under the Pharaoh's feet. The miracles performed one after the other by the Prophet Moses had caused the common people's beliefs in their gods to waver and the Pharaoh's spell under which their dynasty was ruling over Egypt as representatives of the gods, was shattered. Thereupon, Pharaoh cried out: "O wretched people, can't you see who is ruling over this land and under whose control are the canals which have been dug out from the Nile, upon which depends your whole economy ? All these developments in this country have been brought about by me and my predecessors, but you arc being devoted, charmed and fascinated by this pauper! "

"Wretched person" : the person who has neither wealth, power nor authority. This same objection had been raised by the disbelieving Quraish against the Holy Prophet Muhammad (upon whom be Allah's peace).

Some commentators have expressed the opinion that Pharaoh referred to the impediment of speech from which the Prophet Moses suffered since childhood. But this is not a correct opinion. As has been mentioned in Surah Ta Ha above, when the Prophet Moses was being appointed to Prophet hood, he had implored Allah Almighty to remove the defect from his tongue so that the people might understand his speech, and at that very time his request had also been granted along with his other requests (vv. 27-36). Moreover, orations of the Prophet Moses that have been cited at different places in the Qur'an, point to his perfect eloquence and fluency. Therefore, the basis of Pharaoh's objection was not any impediment of speech from which Moses might be suffering but what he meant was: "This person talks confusedly at least I have never been able to understand what he says."

In the ancient times when a person was appointed to be governor of a land or sent as an ambassador to a foreign country, a robe of honor was conferred on him by the king, which also included bracelets of gold, and he was also accompanied by a contingent of soldiers and servants for over-awing the people and for showing the glory and grandeur of the king who had appointed him. What Pharaoh meant to say was: "If the King of the heavens had really sent Moses (peace be upon him) as His ambassador to His counterpart on the earth, he should have been dressed in a robe of honor and come with several contingents of angels in attendance. How strange that a poor man should appear with a staff in his hand and say that he was the messenger of the Lord of the worlds!"

Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

(Why, then, have armlets of gold not been set upon him) as you yourselves are wearing, (or angels sent along with him) to help him and affirm the message with which he is sent?