Surah Ash-Shu’ara Ayat 10 in Arabic Text
Here you can read various translations of verse 10
And [mention] when your Lord called Moses, [saying], “Go to the wrongdoing people –
Behold, thy Lord called Moses: “Go to the people of iniquity,-
(Recount to them about the time) when Your Lord called Moses: “Go to the wrong-doing people,
And (remember) when your Lord called Musa (Moses) (saying): “Go to the people who are Zalimun (polytheists and wrong-doing),
And when thy Lord called Moses, saying: Go unto the wrongdoing folk,
And as your Lord called out to Mûsa, (Moses) (saying), “Come up to the unjust people,
Your Lord called to Moses: ‘Go to those wrongdoers,
اور جب آپ کے رب نے موسیٰ (علیہ السلام) کو آواز دی کہ تو ﻇالم قوم کے پاس جا
Quran 26 Verse 10 Explanation
For those looking for commentary to help with the understanding of Surah Ash-Shu’ara ayat 10, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(26:10) (Recount to them about the time) when Your Lord called Moses: “Go to the wrong-doing people,
7. After a brief introduction, historical events have been presented beginning with the story of Prophet Moses (peace be upon him) and Pharaoh, and attention has been drawn specifically to the following points:
(1) The conditions under which Prophet Moses (peace be upon him) had to work were much harsher and more severe than those faced by the Prophet Muhammad (peace be upon him). Prophet Moses belonged to a slave community very much suppressed by Pharaoh and his people. In contrast to them, the Prophet (peace be upon him) was a member of the clan of Quraish and his family enjoyed an equal status with the other clans. Then Prophet Moses (peace be upon him) had been bred and brought up in the house of Pharaoh and after remaining a fugitive for ten years due to a charge of murder, he was commanded to go before the same king from whom he had fled for life. The Prophet (peace be upon him) did not have to face any such situation. Then the empire of Pharaoh was the most extensive and powerful empire of the time and the meager power of the Quraish had no comparison with it. In spite of that Pharaoh could not do any harm to Prophet Moses (peace be upon him) and ultimately perished in the conflict. From this Allaln wanted the Quraish to learn this lesson: None can defeat the one who has Allah to help him? When Pharaoh with all his might became helpless against Moses (peace be upon him), how can you, O poor Quraish, succeed against Muhammad (peace be upon him)?
(2) There could not be clearer and more manifest signs (miracles) than those which were shown to Pharaoh through Moses (peace be upon him). Then in an open contest with the magicians before a gathering of hundreds of thousands of people to meet the challenge of Pharaoh himself, it had been conclusively demonstrated that what was presented by Moses (peace be upon him), was not magic. The skillful magicians who were themselves Egyptians and had been summoned by Pharaoh himself bore witness to the fact that turning of Moses’ (peace be upon him) staff into a serpent was a real change of nature, which could only happen through a divine miracle, and not by any trick of magic. Then the magicians’ believing in Moses (peace be upon him) immediately, even at the risk of life, proved beyond any doubt that the sign presented by Moses (peace be upon him) was a miracle and not magic. Yet the disbelievers were not inclined to believe in the Prophet (peace be upon him). Now how can you, O Quraish, say that you will believe only when you are shown a perceptible miracle and a physical sign? As a matter of fact, if a person is free from prejudice, false sense of prestige and vested interest, and has an open mind to appreciate the distinction between truth and falsehood, and is prepared to give up falsehood for the truth, he does not stand in need of any other signs than those found in this Book, in the life of the one presenting it and in the vast universe around him. On the contrary, an obstinate person, who is not interested in the truth, and who because of selfish motives is determined not to recognize and accept any such truth as may clash with his interests, will not be prepared to believe after seeing any sign whatsoever, even if the earth and the heaven are turned upside down in front of his eyes.
(3) The tragic end of such obstinacy as met by Pharaoh is not something for which other people should become so impatient. Those who do not believe even after seeing with their own eyes the signs of divine power have inevitably to meet a similar fate. Therefore, instead of learning a lesson why do you insist on seeing such a dreadful sign? For comparison, see (Surah Al-Aaraf, Ayat 103-137); (Surah Yunus, Ayat 75-92); (Surah Bani Israil, Ayat 101-104); and (Surah TaHa, Ayat 9-79).
8. The epithet of the wicked people describes the extremely wicked character of the people of Pharaoh.
10. And (remember) when your Lord called Musa (saying): “Go to the people who are wrongdoers.” 11. “The people of Fira`wn. Will they not have Taqwa” 12. He said: “My Lord! Verily, I fear that they will deny me,” 13. “And my breast straitens, and my tongue expresses not well. So send for Harun.” 14. “And they have a charge of crime against me, and I fear they will kill me. ” 15. (Allah) said: “Nay! Go you both with Our signs. Verily, We shall be with you, listening.” 16. “And go both of you to Fira`wn, and say: `We are the Messengers of the Lord of Al-`Alamin,’ 17. `So allow the Children of Israel to go with us.”’ 18. (Fir`awn) said (to Musa): “Did we not bring you up among us as a child And you did dwell many years of your life with us.” 19. “And you did your deed, which you did. While you were one of the ingrates.” 20. Musa said: “I did it then, when I was in error.” 21. “So, I fled from you when I feared you. But my Lord has granted me Hukm, and made me one of the Messengers.” 22. “And this is the past favor with which you reproach me, — that you have enslaved the Children of Israel.”
Allah tells us what He commanded His servant, son of `Imran and Messenger Musa, peace be upon him, who spoke with Him, to do, when He called him from the right side of the mountain, and conversed with him, and chose him, sent him, and commanded him to go to Fir`awn and his people. Allah says:
(And when your Lord called Musa: “Go to the people who are wrongdoers. The people of Fir`awn. Will they not have Taqwa” He said: “My Lord! Verily, I fear that they will deny me, And my breast straitens, and my tongue expresses not well. So send for Harun. And they have a charge of crime against me, and I fear they will kill me.”) So, Musa asked Allah to remove these difficulties for him, as he said in Surah Ta Ha:
(Musa said: “O my Lord! Open for me my chest. And ease my task for me.”) (20:25-26) until:
(You are granted your request, O Musa!) (20:36)
(And they have a charge of crime against me, and I fear they will kill me.) because he had killed that Egyptian, which was the reason that he left the land of Egypt.
((Allah) said: “Nay!…”) Allah told him: do not be afraid of anything like that. This is like the Ayah,
(Allah said: “We will strengthen your arm through your brother, and give you both power) meaning, proof;
(so they shall not be able to harm you, with Our signs, you two as well as those who follow you will be the victors) (28:35),
(Go you both with Our signs. Verily, We shall be with you, listening.) This is like the Ayah,
(I am with you both, hearing and seeing) (20:46). Meaning, `I will be with you by My protection, care, support and help.’
(And go both of you to Fir`awn, and say: `We are the Messengers of the Lord of the all that exists.’) This is like the Ayah,
(Verily, we are both Messengers of your Lord) (20:47). which means, `both of us have been sent to you,’
(So allow the Children of Israel to go with us.) Meaning, `let them go, free them from your captivity, subjugation and torture, for they are the believing servants of Allah, devoted to Him, and with you they are in a position of humiliating torture.’ When Musa said that to him, Fir`awn turned away and ignored him completely, regarding him with scorn and thinking little of him. Saying:
(Did we not bring you up among us as a child) meaning, we brought you up among us, in our home and on our bed, we nourished you and did favors for you for many years, and after all that you responded to our kindness in this manner: you killed one of our men and denied our favors to you.’ So he said to him:
(While you were one of the ingrates.) meaning, one of those who deny favors. This was the view of Ibn `Abbas and `Abdur-Rahman bin Zayd bin Aslam, and was the view favored by Ibn Jarir.
((Musa) said: “I did it then…”) meaning, at that time,
(when I was in error.) meaning, `before revelation was sent to me and before Allah made me a Prophet and sent me with this Message.’
(So, I fled from you when I feared you. But my Lord has granted me Hukm, and made me one of the Messengers.) means, `the first situation came to an end and another took its place. Now Allah has sent me to you, and if you obey Him, you will be safe, but if you oppose Him, you will be destroyed.’ Then Musa said:
(And this is the past favor with which you reproach me, — that you have enslaved the Children of Israel.) meaning, `whatever favors you did in bringing me up are offset by the evil you did by enslaving the Children of Israel and using them to do your hard labor. Is there any comparison between your favors to one man among them and the evil you have done to all of them What you have mentioned about me is nothing compared to what you have done to them.’
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