7. Sura al-Araf

The Quranic Text & Ali’s Version:

وَوَاعَدْنَا مُوسَى ثَلاَثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ...

7: 142. We appointed for Moses thirty nights, and completed (the period) with ten (more):

...فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً...

thus was completed the term (of communion) with his Lord, forty nights.

C1100. The forty nights' exclusion of Moses on the Mount may be compared with the forty days fast of Jesus in the wilderness before he took up his ministry (Matt. 4:2).

In each case the Prophets lived alone apart from their people, before they came into the full blaze of the events of their Ministry.

...وَقَالَ مُوسَى لأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي...

And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people:

...وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ ﴿١٤٢﴾

do right, and follow not the way of those who do mischief."

C1101. When for any reason the man of God is absent from his people, his duty of leadership (Khalifah) should be taken up by his brother, -not necessarily a blood-brother, but one of his society or brotherhood.

The deputy should discharge it in all humility, remembering three things:

1. that he is only a deputy, and bound to follow the directions of his Principal,

2. that right and justice are of the essence of power, and

3. that mischief gets its best chance to raise its head in the absence of the Principal, and that the deputy should always guard against the traps laid for him in the Principal's absence.

وَلَمَّا جَاء مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ...

7: 143. When Moses came to the place appointed by Us, and his Lord addressed him,

...قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ...

He said: "O my Lord! show (Thyself) to me, that I may look upon thee."

C1102. Even the best of us may be betrayed into overweening confidence of spiritual ambition not yet justified by the stage we have reached, Moses had already seen part of the glory of Allah in his Radiant White Hand, that shone with the glory of Divine light (7:108, n. 1076). But he was still in the flesh, and the mission to his people was to begin after the Covenant of Sinai. It was premature of him to ask to see Allah.

...قَالَ لَن تَرَانِي وَلَـكِنِ انظُرْ إِلَى الْجَبَلِ ...

Allah said: "By no means canst thou see Me (direct);

C1103. But Allah -the Cherisher of all His creatures- treats even our improper requests with mercy, compassion, and understanding.

Even the reflected glory of Allah is too great for the grosser substance of matter. The peak on which it shone became as powder before the ineffable glory, and Moses could only live by being taken out of his bodily senses.

When he recovered from his swoon, he saw the true position, and the distance between our grosser bodily senses and the true splendour of Allah's glory. He at once turned in penitence to Allah, and confessed his faith.

Having been blinded by the excessive Glory, he could not see with the physical eye. But he could get a glimpse of the reality through faith, and he hastened to proclaim his faith. (R).

... فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي...

but look upon the mount; if it abide in its place then shalt thou see Me."

...فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا...

When his Lord manifested his glory on the mount, He made it as dust and Moses fell down in a swoon.

...فَلَمَّا أَفَاقَ قَالَ...

When he recovered his senses he said:

...سُبْحَانَكَ تُبْتُ إِلَيْكَ ...

"Glory be to Thee! to Thee I turn in repentance,

... وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ ﴿١٤٣﴾

and I am the first to believe."

C1104. "First to believe." Cf. the expression;

"first of those who bow to Allah in Islam" in 6:14 and 6:163.

"First" means here not the first in time, but most zealous in faith.

It has the intensive and not the comparative meaning.

قَالَ يَا مُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ ...

7: 144. (Allah) said: "O Moses! I have chosen thee above (other) men,

C1105. "Above (other) men": i.e. among his contemporaries.

He had a high mission, and he had the honour of speaking to Allah.

... بِرِسَالاَتِي وَبِكَلاَمِي...

by the mission I (have given thee) and the words I (have spoken to thee):

...فَخُذْ مَا آتَيْتُكَ وَكُن مِّنَ الشَّاكِرِينَ ﴿١٤٤﴾

take then the (revelation) which I give thee, and be of those who give thanks."

C1106. Allah's revelation is for the benefit of His creatures, who should receive it with reverence and gratitude.

While Moses was having these great spiritual experiences on the Mount, his people below were ungrateful enough to forget Allah and make a golden calf for worship (7:147).

وَكَتَبْنَا لَهُ فِي الأَلْوَاحِ مِن كُلِّ شَيْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَيْءٍ...

7: 145. And We ordained laws for him in the tablets in all matters, both commanding and explaining all things,

...فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا...

(and said): "Take and hold these with firmness, and enjoin thy people to hold fast by the best in the precepts:

C1107. The Tablets of the Law contained the essential Truth, from which were derived tile positive injunctions and prohibitions, explanations and interpretations, which it was the function of the prophetic office to hold up for the people to follow.

The precepts would contain, as the Shariah does,

- matters absolutely prohibited,

- matters not prohibited but disapproved,

- matters about which there was no prohibition or injunction, but in which conduct was to be regulated by circumstances;

- matters of positive and universal duty,

- matters recommended for those whose zeal was sufficient to enable them to work on higher than minimum standards.

No soul is burdened beyond its capacity; but we are asked to seek the best and highest possible for us in conduct.

...سَأُرِيكُمْ ...

soon shall I show you

C1108. Notice the transition from the "We" of authority and honour and impersonal dignity, to the "I" of personal concern in specially guiding the righteous.

... دَارَ الْفَاسِقِينَ ﴿١٤٥﴾

the homes of the wicked, (how they lie desolate)."

C1109. There are two meanings, one literal and the other figurative.

- Literally, the homes of the wicked, both individuals and nations, lie desolate, as in the case of the ancient Egyptians, the 'Ad., and the Thamud.

- Figuratively, the "home" shows the inner and more intimate condition of people. If you are dazzled by the outward prosperity of the ungodly, examine their inner anguish and fear and insecurity, and you will thank Allah for His gracious guidance.

سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ...

7: 146. Those who behave arrogantly on the earth in defiance of right,

وَإِن يَرَوْاْ كُلَّ آيَةٍ لاَّ يُؤْمِنُواْ بِهَا...

them will I turn away from My signs, they will not believe in them;

C1110. The argument may be simplified thus in paraphrase.

The right is established on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed for each portion of Creation. But man, because of the gift of Will, sometimes upsets this balance. The root-cause is his arrogance, as it was in the case of Iblis.

Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, Allah will withdraw His grace, for sin hardens the heart and makes it impervious to the truth.

Want of faith produces a kind of blindness to spiritual facts, a kind of deafness to the warnings of a Day of Account. If we had contumaciously rejected faith, can we hope for anything but justice,-the just punishment of our sins? (R).

...وَإِن يَرَوْاْ سَبِيلَ الرُّشْدِ لاَ يَتَّخِذُوهُ سَبِيلاً...

and if they see the way of right conduct, they will not adopt it as the way;

...وَإِن يَرَوْاْ سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلاً...

but if they see the way of error that is the way they will adopt;

...ذَلِكَ بِأَنَّهُمْ كَذَّبُواْ بِآيَاتِنَا وَكَانُواْ عَنْهَا غَافِلِينَ ﴿١٤٦﴾

for they rejected Our signs, and failed to take warning from them.

C1111. Rejected Our Signs: again a return to the Plural of impersonal Dignity and Authority, from the singular of personal concern in granting grace and guidance to the Righteous.

وَالَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَلِقَاء الآخِرَةِ حَبِطَتْ أَعْمَالُهُمْ...

7: 147. Those who reject Our signs and the meeting in the hereafter, vain are their deeds:

...هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ ﴿١٤٧﴾

can they expect to be rewarded except as they have wrought?

Other versions:

7: 142

Yusuf Ali We appointed for Moses thirty nights and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord forty nights. And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: do right and follow not the way of those who do mischief."

Pickthall And when We did appoint for Moses thirty nights (of solitude), and added to them ten, and he completed the whole time appointed by his Lord of forty nights; and Moses said unto his brother: Take my place among the people. Do right, and follow not the way of mischief makers.

Transliteration Wa wa_'adna_ mu_sa_ sala_sina lailataw wa atmamna_ha_ bi 'asyrin fa tamma miqa_tu rabbihi arba'ina lailah(tan), wa qa_la mu_sa_ li akhihi ha_ru_nakhlufni fi qaumi wa aslih wa la_ tattabi' sabilal mufsidin(a).

[[ Asad’s note 104 – According to several of the Prophet’s Companions, and particularly Ibn Abbas, the first thirty nights were to be spent by Moses in spiritual preparation, including fasting, whereupon the Law would be revealed to him in the remaining ten (Zamakhshari and Razi); see also Manar IX, 119 ff.). In Arabic usage, a period of time designated as “nights” comprises the days as well.]]

[[ Ruby’s note – The above Asad’s explanation is not tenable. These 40 nights were before Moses even came to the mountain where the law was give not during these 40 days in his original place.]]

7: 143

Asad ……..Said [God]: “Never can you see Me. However, behold this mountain: if it remains firm in its place then – only then will you see Me.”

And as soon as his Sustainer revealed His glory to the mountain, He caused it to crumble to dust; and Moses fell down in a swoon. And when he came to himself, he said: “Limitless are You in Your glory! Unto You do I turn in repentance; and I shall [always] be the first to believe in You! [note 106]

Yusuf Ali When Moses came to the place appointed by Us and his Lord addressed him He said: "O my Lord! show (Thyself) to me that I may look upon thee." Allah said: "by no means canst thou see Me (direct); but look upon the mount; if it abide in its place then shalt thou see Me." When his Lord manifested his glory on the mount He made it as dust and Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to thee I turn in repentance and I am the first to believe." (Allah) said: "O Moses! I have chosen thee above (other) men by the mission I (have given thee) and the words I (have spoken to thee): take then the (revelation) which I give thee and be of those who give thanks."

Pickthall And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.

Transliteration Wa lamma_ ja_'a mu_sa_ limiqa_tina_ wa kallamahu_ rabbuh(u_), qa_la rabbi arini anzur ilaik(a), qa_la lantara_ni wa la_kininzur ilal jabali fa inistaqarra maka_nahu_ fa saufa tara_ni, falamma_ tajalla_ rabbuhu_ lil jabali ja'alahu_ dakkaw wa kharra mu_sa_ sa'iqa_(n), falamma_ afa_qa qa_la subha_naka tubtu ilaika wa ana awwalul mu'minin(a).

[[ Ruby’s note – 7:143 – Regarding “first to believe” I think is not literal: it is of intensity after such an awesome experience by a human being many centuries ago and his realizing the immensity of the Presence and his belief of that tremendousness of the unseen power. This is an assertion of a new and better realization of that incomprehensible power. ]]

[[ Asad’s note 106 – Since Moses was already a believer, his words do not merely allude to belief in God’s existence but, rather, belief in the impossibility of man’s seeing God …..]]

[[ Ali’s notes - 1100 The forty nights' exclusion of Moses on the Mount may be compared with the forty days fast of Jesus in the wilderness before he took up his ministry (Matt. iv, 2). In each case the Prophets lived alone apart from their people, before they came into the full blaze of the events of their Ministry. (7.142)

1101 When for any reason the man of God is absent from his people, his duty of leadership (khilafat) should be taken up by his brother,-not necessarily a blood-brother, but one of his society or brotherhood. The deputy should discharge it in all humility, remembering three things: (1) that he is only a deputy, and bound to follow the directions of his Principal, (2) that right and justice are of the essence of power, and (3) that mischief gets its best chance to raise its head in the absence of the Principal, and that the deputy should always guard against the traps laid for him in the Principal's absence. (7.142)

1102 Even the best of us may be betrayed into overweening confidence of spiritual ambition not yet justified by the stage we have reached. Moses had already seen part of the glory of Allah in his Radiant White Hand, that shone with the glory of Divine light (vii. 108, n. 1076). But he was still in the flesh, and the mission to his people was to begin after the Covenant of Sinai. (7.143)

1103 But Allah-the Cherisher of all His creatures-treats even our improper requests with mercy, compassion, and understanding. Even the reflected glory of Allah is too great for the grosser substance of matter. The peak on which it shone became as powder before the ineffable glory, and Moses could only live by being taken out of his bodily senses. When he recovered from his swoon, he saw the true position, and the distance between our grosser bodily senses and the true splendour of Allah's glory. He at once turned in penitence to Allah, and confessed his faith. (7.143)

1104 "First to believe." Cf. the expression "first of those who bow to Allah in Islam" in vi. 14 and vi. 163. "First" means here not the first in time, but most zealous in faith. It has the intensive and not the comparative meaning. (7.143) ]]

7: 144

Asad Said [God]: “Moses! Behold, I have raised you above all people by virtue of the messages which I have entrusted to you, and by virtue of My speaking [unto you]:………

Yusuf Ali (Allah) said: "O Moses! I have chosen thee Above (other) men By the mission I (have Given thee) and the words I (have spoken to thee): Take then the (revelation) Which I give thee And be of those Who give thanks."

Pickthall He said : O Moses ! I have preferred thee above mankind by My messages and by My speaking (unto thee). So hold that which I have given thee, and be among the thankful.

Transliteration Qa_la ya_ mu_sa_ innistafaituka 'alan na_si bi risa_la_ti wa bikala_mi, fa khuz ma_ a_taituka wa kum minasy sya_kirin(a).

7: 145

Yusuf Ali And We ordained laws for him in the tablets in all matters both commanding and explaining all things (and said): "take and hold these with firmness and enjoin thy people to hold fast by the best in the precepts: soon shall I show you the homes of the wicked (how they lie desolate)."

Pickthall And We wrote for him, upon the tablets, the lesson to be drawn from all things and the explanation of all things, then (bade him): Hold it fast; and command thy people (saying): Take the better (course made clear) therein. I shall show thee the abode of evil-livers.

Transliteration Wa katabna_ lahu_ fil alwa_hi min kulli syai'im mau'izataw wa tafsilal likulli syai'(in), fa khuzha_ bi quwwatiw wa'mur qaumaka ya'khuzu_ bi ahsaniha_, sa urikum da_ral fa_siqin(a).

7: 146

Yusuf Ali Those who behave arrogantly on the earth in defiance of right them will I turn away from My signs they will not believe in them; and if they see the way of right conduct they will not adopt it as the way; but if they see the way of error that is the way they will adopt; for they rejected Our signs and failed to take warning from them.

Pickthall I shall turn away from My revelations those who magnify themselves wrongfully in the earth, and if they see each token believe it not, and if they see the way of righteousness choose it not for (their) way, and if they see the way of error choose it for (their) way. That is because they deny Our revelations and are used to disregard them.

Transliteration Sa asrifu 'an a_ya_tiyal lazina yatakabbaru_na fil ardi bi gairil haqq(i), wa iy yarau kulla a_yatil la_ yu'minu_ biha_, wa iy yarau sabilar rusydi la_ yattakhizu_hu sabila_(n), wa iy yarau sabilal gayyi yattakhizu_hu sabila_(n), za_lika bi annahum kazzabu_ bi a_ya_tina_ wa ka_nu_ 'anha_ ga_filin(a).

7: 147

Yusuf Ali Those who reject Our signs and the meeting in the hereafter vain are their deeds: can they expect to be rewarded except as they have wrought?

Pickthall Those who deny Our revelations and the meeting of the Hereafter, their works are fruitless. Are they requited aught save what they used to do?

Transliteration Wallazina kazzabu_ bi a_ya_tina_ wa liqa_'il a_khirati habitat a'ma_luhum, hal yujzauna illa_ ma_ ka_nu_ ya'malu_n(a).

[[ Ali’s notes -1105 "Above (other) men": i.e. among his contemporaries. He had a high mission, and he had the honour of speaking to Allah. (7.144)

1106 Allah's revelation is for the benefit of His creatures, who should receive it with reverence and gratitude. While Moses was having these great spiritual experiences on the Mount, his people below were ungrateful enough to forget Allah and make a golden calf for worship (vii. 147). (7.144)

1107 The Tablets of the Law contained the essential Truth, from which were derived the positive injunctions and prohibitions, explanations and interpretations, which it was the function of the prophetic office to hold up for the people to follow. The precepts would contain, as the Shari'at does, matters absolutely prohibited, matters not prohibited but disapproved, matters about which there was no prohibition or injunction, but in which conduct was to be regulated by circumstances; matters of positive and universal duty, matters recommended for those whose zeal was sufficient to enable them to work on higher than minimum standards. No soul is burdened beyond its capacity; but we are asked to seek the best and highest possible for us in conduct. (7.145)

1108 Notice the transition from the "We" of authority and honour and impersonal dignity, to the "I" of personal concern in specially guiding the righteous. (7.145)

1109 Literally, the homes of the wicked, both individuals and nations, lie desolate, as in the case of the ancient Egyptians, the 'Ad, and the Thamud. (7.145)

1110 The argument may be simplified thus in paraphrase. The right is established on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed for each portion of Creation. But man, because of the gift of Will, sometimes upsets this balance. The root-cause is his arrogance, as it was in the case of Iblis. Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, Allah will withdraw His grace, for sin hardens the heart and makes it impervious to the truth. Want of faith produces a kind of blindness to spiritual facts, a kind of deafness to the warnings of a Day of Account. If we had contumaciously rejected faith, can we hope for anything but justice,-the just punishment of our sins. (7.146)

1111 Rejected Our Signs: again a return to the Plural of impersonal Dignity and Authority, from the singular of personal concern in granting grace and guidance to the Righteous. (7.146)]]

2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ...

2: 51. And remember We appointed forty nights for Moses,

C66. This was after the Ten Commandments and the Laws and Ordinances had been given on Mount Sinai:

Moses was asked up into the Mount, and he was there forty days and forty nights: Exod. 24:18.

But the people got impatient of the delay, made a calf of melted gold, and offered worship and sacrifice to it: Exod. 32:1-8.

... ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ...

and in his absence you took the calf (for worship),

... وَأَنتُمْ ظَالِمُونَ ﴿٥١﴾

and ye did grievous wrong.

ثُمَّ عَفَوْنَا عَنكُمِ مِّن بَعْدِ ...

2: 52. Even then We did forgive you;

C67. Moses prayed for his people, and Allah forgave them. This is the language of the Quran.

The Old Testament version is rougher:

"The Lord repented of the evil which He thought to do unto His people": Exod. 32:14.

The Muslim position has always been that the Jewish (and Christian) scriptures as they stand cannot be traced direct to Moses or Jesus, but are later compilations. Modern scholarship and Higher Criticism has left no doubt on the subject. But the stories in these traditional books may be used in an appeal to those who use them: only they should be spiritualized, as they are here, and especially in 2:54 below.

... ذَلِكَ لَعَلَّكُمْ تَشْكُرُونَ ﴿٥٢﴾

there was a chance for you to be grateful.

Other versions:

2: 51

Asad and when We appointed for Moses forty nights [on Mount Sinai], and in his absence you took to worshipping the [golden] calf, and thus became evildoers:

Yusuf Ali And remember We appointed forty nights for Moses and in his absence you took the calf (for worship) and ye did grievous wrong.

Pickthall And when We did appoint for Moses forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrongdoers.

Transliteration Wa iz wa_'adna_ mu_sa_ arba'ina lailatan summat takhaztumul 'ijla mim ba'dihi wa antum za_limu_n(a).

2: 52

Asad yet, even after that, We blotted out this your sin, so that you might have cause to be grateful.

Yusuf Ali Even then We did forgive you; there was a chance for you to be grateful.

Pickthall Then, even after that, We pardoned you in order that ye might give thanks.

Transliteration Summa 'afauna_ 'ankum mim ba'di za_lika la'allakum tasykuru_n(a).