61. That was said when Fir`awn and his people’s intransigency showed no sign of change in opinion with regard to Musa and his Message (Ibn Jarir, Ibn Kathir).

62. Mawdudi notes: “The change in the Exodus story does not imply that right after the contest Moses was commanded to take the Israelites out of Egypt. The details of these years are mentioned (elsewhere in the Qur’an).”

63. The term “shirzimah” itself is for a small band, to which “qaleel” was added by Fir`awn to belittle Israelite efforts to escape (Razi).

64. That is, no time passes but they do things that makes our anger rise more and more against them (Razi, Ibn Kathir).

65. Some scholars have understood it as meaning, “We are ready with our arms and armies to destroy them all” (Ibn Jarir, Ibn Kathir).

66. It is said that throughout Egypt both sides of the river Nile were adorned with orchards and cultivated fields (Qurtubi, Alusi).

67. With reference to the use of the word springs, Qurtubi presents quite some detail about river Nile. He explains that the taxing system depended on how high the Nile arose. The higher it arose, the higher were the taxes. It is recorded that after Egypt fell to Muslims, once the water did not rise at all. The local Copt population informed the Governor ‘Amr b. al ‘Aas that their custom in such circumstances was to offer a human sacrifice. In times past they used to seek volunteer parents who would offer a virgin daughter of theirs. She was brought forth in the best apparel and jewelry and thrown into the remaining water. Usually the Nile arose. ‘Amr disagreed saying Islam did away wrong practices of the past. And when the populations showed readiness to migrate, he wrote to `Umar. `Umar wrote back that he was sending a letter to the Nile which was to be thrown into the river in place of the virgin. The letter said, “From a slave of Allah, leader of the believers, `Umar to the Egyptian Nile: After praises to Allah. If you flow following your own command, then you may stop. But if it is Allah, the Almighty by whose command you flow then we beseech Him that He make you flow.” It was dipped in the Nile a day before the Copts had intended to dip the Cross (and the virgin). By the next day the Nile started rising. Qurtubi also quotes the hadith of Muslim which says, “Sayhaan, Jayhaan, Neel and Furaat are all springs of Paradise. The hadith of Isra’ (the Nocturnal Journey) says that the Prophet (saws) saw four rivers in Paradise from which sprang forth two apparent springs and two in-apparent springs. He asked Jibril about them who told him that the in-apparent springs were those of Paradise and the apparent ones were Neel and Furaat (Nile and Euphrates). According to a report in Bukhari, he was told that two rivers in Paradise were the constituents of Neel and Furaat.

68. Maqaam of the text is both masdar as well as “a noun of place” (Zarf Makan). According to Nuhhas it is for “a place” as well as Maqaamah (pl. Maqaamaat).

69. That is, Fir`awn and his folks left these things – orchards, springs, treasure and lofty positions – behind them in this world and Allah bequeathed these favors upon the Israelites. As Allah said (7: 137), {وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا} [الأعراف: 137] “And We made those who were reduced weak by them inherit the easts of the earth and its wests in which we laid Our blessings” (Ibn Kathir).

Hasan and others have said however, that the Israelites returned to Egypt after the destruction of Fir`awn and his army (Qurtubi). Mawardi expressed similar opinion. It has also been said by some that not all of them went back to Egypt. Some did while the main party proceeded to Syrian lands along with Musa (Alusi). Western sources, after laughing their heart out for a thousand years at the seeming Qur’anic error, have finally admitted that a section of the Israelites did go back to Egypt, although not recorded in the infallible Torah. Majid quotes: “’When the national life of Israel in Palestine ceased, an important section of the people, carrying with them the prophet Jeremiah, wandered back to Egypt. Thus, for the second time, Egypt became the home of the Jewish race, and much of later Jewish history was upon its soil. To what importance the Jews attained here can best be inferred from legends concerning them, originating in other countries. An Ethiopic apocryphal book contains a legend respecting Jeremiah which narrates that in answer to a prayer of prophet Jeremiah, the reptiles of the dry lands and the crocodiles of the rivers were exterminated.’ (JE., I.p. 255). ‘Egypt, according to the testimony of Philo, was inhabited, as far as the borders of Libya and Ethiopia, by Jews whose numbers were estimated at a million.’ (p. 226) During a still later period Egypt had become, as it were, a second holy land for Judaism.’ (p. 227).”

See note 191, Surah Al-A`raf for further discussions (Au.).

70. The words “at sunrise,” should not lead us to believe that Fir`awn and his forces caught up with the Israelites on the day which followed the night they had departed. But rather, as Thanwi has pointed out, since Fir`awn had sent musterers to the cities, it would have taken them a couple of days to gather together their forces before starting on the chase.

Musa (asws) had started off with the Israelites by night. But, he was reminded of Yusuf’s will that his bones should be carried back to Syria. But the problem was no one knew where his grave was, except for an old woman, who took her price for the information. They dug his grave and carried his coffin-box with them (which delayed them) – Ibn Jarir.

Qurtubi and Ibn Kathir narrate the whole story, as in Ibn Abi Hatim. It says that once the Prophet Muhammad alighted at a Bedouin’s place. He proved a good host. So the Prophet suggested that the two enter into a covenant with each other. So the Bedouin came and the Prophet asked, “What’s your need.” The man said, “A camel with its paraphernalia and a few goats that my wife can milk.” The Prophet replied, “Are you weaker than that you should be like the old Israeli woman?” The Companions asked, “What’s the story of the old Israeli woman, Messenger of Allah?” He replied, “When Musa left with the Israelites he lost the way. He asked the Israelites, ‘What’s going on?’ The Israelite scholars said, ‘Let us tell you that when Yusuf’s death approached him he took a promise from us that we shall not leave Egypt without his coffin.’ Musa asked them, ‘So which of you can lead us to Yusuf’s grave?’ They said, ‘No one knows about it except an old woman of the Children of Israel.’ So he sent for her and asked her to guide them to Yusuf’s grave. She said, ‘By God, I’ll not do it until you have met with my demand.’ He asked what it was. She replied that she should be in Paradise with him. Now, it looked as if that was a bit difficult for Musa. So he was told by his companions, ‘Give her what she asks.’ (He gave her that promise) and she took them to a swampy pond. She asked them to remove its water. When they had done that she asked them to dig. When they dug they arrived at Yusuf’s grave. As soon as they carried him with them, when, lo, the pathway was like during the day.”

After quoting the Hadith Ibn Kathir rules that this is a Munkar report. Albani however declared it trustworthy in his Al-Ahadith al-Sahiha, H. no. 313, vol.##1. Albani also points out that some versions use the word “bones” in place of “coffin” which he explains through similar usage in another Hadith as meaning the whole body – since the body of the Prophets are not consumed by the earth (Au.).

71. Note the words “No way. Surely, with me is my Lord. He will presently guide me,” in which Musa spoke in singular (i.e., instead, “With us is our Lord,” and “He will show us the way”). It is perhaps because the others had betrayed lack of trust in Allah when they said, “We will surely be caught up’” (Alusi).

72. Qurtubi demonstrates through pre-Islamic poetry that tawd of the text was used in the sense adopted here.

73. Allah is All-Powerful in dealing with the unbelievers and All-merciful in dealing with the believers (Zamakhshari).

“Thus we can see,” writes Sayyid, “that although Musa’s story has been narrated at several places in the Qur’an, e.g., in Surah al-Baqarah, al-Ma’idah, al-A’raf, Yunus, al-Isra, al-Kahf and Taha, each time the theme was different and the narration suited the context in which the story was narrated.

“The theme at this point is that of the Message, its denial and, consequences of the denial. The story as narrated here has several scenes as they unfold themselves: altogether seven: (in brief: Au.) first, that of the Call, second Musa’s encounter with Fir`awn, third, the contest between Musa’s truth and the magic of the sorcerers, fourth, the sorcerers’ efforts to seek assurance if they are to be successful, fifth, the contest, the belief of the sorcerers and confrontation with Fir`awn, sixth: this has two parts, first the revelation to Musa to leave by night and second Fir`awn sending across musterers, and seventh their coming together at the shore, Israelites crossing through, and the drowning of Fir`awn.

“Thus we notice that there is no repetition in the story of Musa despite its several occurrence in the Qur’an. Everywhere it is a different context, following different themes, and hence filled with different details."