78. Though literally zurriyyah means offspring, it has been translated into youths because the Quran has used this word here to point out a specific aspect of the matter. It is this: During that fearful period of persecution only a few young men and women showed the moral courage of acknowledging the Messenger of the truth as their leader and becoming his standard bearers. On the contrary, their fathers, mothers and elders had not the courage to follow him and endanger their worldly interests and even their lives. They not only followed the way of ease and expediency, but also discouraged their youth, saying, “Don’t go near Moses: for you will thus invite trouble both for yourselves and your elders.”

The Quran has mentioned this particular aspect of the matter because the same was the case of the response to the mission of Prophet Muhammad (peace be upon him). In its initial stage, those who came forward were not the elders and the old people but some courageous youth. These first Muslims who were boldly facing persecution and enduring hardships for the sake of Islam were the young people. For instance, Ali-ibn-Abi Talib, Jaafar Tayyar, Zubair, Talhah, Saad bin Abi Waqqas, Musab bin Umair, Abdullah bin Masud, etc. were under twenty years when they embraced Islam. Abdur-Rahman bin Auf, Bilal, Suhail were under thirty years, and Abu Ubaidah-bin-al-Jarrah, Zaid bin Harithah, Uthman bin Affan and Umar Faruq were under thirty-five years. Abu Bakr was no more than 38 when he embraced Islam. Among the early Muslims, there is only one instance of a companion, Ammar bin Yasir, who was of the same age as the Prophet (peace be upon him) and another of Ubaidah bin Harith Muttalabi, who was older than the Prophet (peace be upon him).

79. Some people have misinterpreted the Arabic words say that all the people of Israel were unbelievers and at first only a few of them believed in the message. But when amama is followed by the letter lam, it generally means obeying and following. Thus the original words of the text will mean “a few youth from his own people obeyed and followed Moses,” that is, only a few young people from the whole tribe of the Israelites had the courage to accept and acknowledge Prophet Moses (peace be upon him) as their leader and guide and stand by him in his struggle with Pharaoh and his chiefs. The words that follow make it quite clear that the Israelites refrained from this not because they did not believe in Prophet Moses (peace be upon him) or his message but because they (specially their elders) were afraid of exposing themselves to the persecution of Pharaoh. This state of fear was the result of their moral degeneration. Though all of them racially and religiously belonged to the community of Prophets Abraham, Isaac, Jacob and Joseph (peace be upon them all) and, therefore, were Muslims, yet slavery of centuries had so much degraded them that they had lost that spirit of Islam which impels one to become the standard bearer of Islam against the domination of unbelief and deviation, or imbues one with the courage to stand by the one who had raised that banner.

The Bible has described their degraded condition at the time of the conflict with Pharaoh in Exodus 5: 20-21: And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: And they said unto them, the Lord look upon you, and judge; because ye have made our savior to be abhorred n the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. The Talmud (Selections by H. Polano, page 152) confirms the same:

Yea, said the overburdened children of Israel to Moses and Aaron: We are like a lamb which the wolf has carried from its flock, the shepherd strives to take it from him, but between the two the lamb is pulled to pieces; between ye and Pharaoh will we all be killed.

The Quran also refers to this in (Surah Al-Aaraf, Ayat 129):

His people answered, we were oppressed before you came and now again we are being oppressed after you have come.

80. The Arabic word musrifin literally means transgressors, or those who are not bound by any limits. They are the people who do not hesitate to employ even the most wicked methods to achieve their object: who practice without any pangs of conscience, cruelty, immorality, barbarism etc. if these serve their purpose, and who cross all limits in pursuit of their desires. In short, they are such people as know no limits to stop at.

81. The fact that Prophet Moses (peace be upon him) in his address called his people “Muslims” shows that all the people of the community of Israel were Muslims; otherwise he could not say to them, “if you are Muslims”. He meant to urge them to be brave, saying: If you are true Muslims, as you profess to be, do not fear the might of Pharaoh but put your trust in the might of Allah.

82. Those, who responded to the appeal of Prophet Moses (peace be upon him) were those youth who obeyed and followed him, and not the Israelites, as a community, as is obvious from the context.

83. The prayer, “Our Lord, do not make us a trial for the wrongdoing people” is very comprehensive in meaning. Whenever the standard bearers of the truth rise up to establish virtue and eradicate the prevalent evil, they come into conflict with unjust people, who, for one reason or the other, are always on the lookout to find fault with them. First, there are the champions of falsehood, who try their level best to crush down with full force the champions of the truth. Then there are the so called champions of the truth who profess to believe in it but are not prepared to enter into conflict with the powerful government of the time. Therefore they declare it to be a useless and foolish effort, and begin to invent excuses to justify the wrong stand they take in regard to the struggle with falsehood in order to silence the prick of conscience they feel for their criminal attitude of cowardice. Accordingly, they try to prove that it is these standard bearers of the truth who are in the wrong and not them. Lastly, there are the common people, who watch the conflict as bystanders and join forces with those who prove to be more powerful of the two, whether they are the supporters of the truth or of falsehood.

Now let us consider how the champions of the truth are liable to become a cause of trial for these unjust people. If they are crushed down or defeated, the first group declares, we were in the right and not these foolish people: otherwise they could not have been defeated. The second group says, their defeat has proved that they did not make the correct estimate of the circumstances and caused the destruction of valuable lives by coming in conflict with the mighty powers. Moreover, the Shariat has not made it obligatory on us to expose ourselves to risk, when we are fulfilling the most essential religious duties without any restrictions from the tyrants of the day. As regards to the common people, their criterion of judging the truth is this: Whatever triumphs is truth. Therefore their defeat has proved that the champions of the truth must be in the wrong. Likewise, every mistake and error the champions of the truth commit, every weakness they show in the face of overwhelming odds against them, every moral fault to which anyone of them succumbs, becomes a good excuse for those who intend to stick to falsehood. Consequently, the invitation to the truth becomes dormant for years after their defeat.

Thus it has become quite clear that this prayer of the companions of Prophet Moses (peace be upon him) was well timed and meaningful: Our Lord, have mercy upon us so that we might not become a cause of trial for the unjust people: protect us from errors, defects and, weaknesses and make our efforts successful in this world so that we may become a source of goodness to Thy creatures and not a source of evil for the unjust people.

84. There is a difference of opinion among the commentators in regard to the meaning of this verse. As for me, I have considered deeply its wording and the circumstances under which this was sent down, and have come to the conclusion that Prophet Moses (peace be upon him) was commanded to build or acquire some houses for the establishment of Salat in congregation This was necessitated because the system of Salat in congregation had been abandoned by the Israelites and the Egyptian Muslims as a result of their persecution by the government, and owing to the weakness of their faith. As this had brought about their disintegration and killed their religious spirit, it was essential to re-establish the system of Salat in congregation, which is indeed the first and foremost thing for the revival of that spirit and the integration of a scattered Muslim community and its powers.

As regards to appointing your houses as qiblah, I am of the opinion that it means: Set apart these houses as common places of worship for offering Salat in congregation and the central places for holding their meetings. That is why it is followed by establishing Salat, which means that they should offer their Salat collectively in congregation instead of individually.

85. The Arabic word bashshir means: Fill them with hope and courage by giving them the good news of success by the grace of Allah. And they needed that very badly at that time, for they were full of despair, fear and depression.

86. This prayer was offered by Prophet Moses (peace be upon him) during the last period of his stay in Egypt. There was a long interval between this and the events mentioned in the preceding verse which happened during the early days of his mission. The details of this intervening period are available at other places in the Quran.

87. The Arabic word zeenat includes the magnificence, grandeur, glory and the apparent brilliance of their culture and civilization which attracted other people towards them with the desire of imitating them.

88. “Wealth”, possessions, resources and means which help the people like Pharaoh to put into practice all their devices and plans, and the lack of which prevents the standard bearers of the truth from carrying out their plans.

89. As it has already been stated, Prophet Moses (peace be upon him) made this prayer during the last period of his stay in Egypt. When he had shown many signs, one after the other, to Pharaoh and his chiefs and pointed out the way clearly to them, but they had persisted obdurately in their antagonism to the truth. The Prophet begged his Lord to destroy their possessions and harden their hearts. And this was in accordance with the decree of Allah. As they had merited this punishment according to the divine law of retribution, Allah decreed that they should not get the light of faith, which they themselves had extinguished with their persistent disbelief.

90. In this verse, Allah has urged Prophet Moses (peace be upon him) and his followers to guard against a common misunderstanding that is likely to arise in such cases. It so happens that those people who have no knowledge of the reality and who do not understand the wisdom of Allah’s ways are liable to believe from the apparent success of His rebels that perhaps it is His will that they should dominate in the world. When they witness the failures of the upholders of the truth in their conflict with falsehood in contrast to the splendor and vast possessions of the champions of falsehood, they begin to think that Allah does not will to help the truth in its conflict with falsehood. Therefore some foolish people further conclude from these wrong suppositions that it is useless to exert for the establishment of the truth. Then they consider it to be the best and most proper thing to rest content with the little religiosity that the sovereignty of falsehood and unbelief allows them. That is why Allah has urged Prophet Moses (peace be upon him) and his followers to guard against such a misunderstanding and to carry on the mission entrusted to them with patience under the adverse circumstances.