34. Bayyinat means three things:

(1) The clear signs which pointed to the Messengers’ being appointed by Allah.

(2) The convincing arguments which were a clear proof of their teachings being based on the truth.

(3) The clear guidance and instructions about the problems and affairs of life which could enable every reasonable person to see that such pure teachings could not be given by an impostor.

35. For the other details of the story of the Prophet Moses (peace be upon him), see (Surah Al-Baqarah, Ayats 49-61); (Surah An-Nisa, Ayat 164); (Surah Al-Maidah, Ayats 20-26); (Surah Al-Aaraf, Ayats 103-162); (Surah Yunus, Ayats 7, 5- 92); (Surah Houd, Ayats 17, 96-97), 110); Introduction to Surah Yusuf; (Surah Ibrahim, Ayats 5-8); (Surah Bani-Israil, Ayats 101-104); (Surah Al-Kahf, Ayats 60-82); (Surah Maryam, Ayats 51-53); (Surah TaHa, Ayats 9-98); (Surah AlMuminun, Ayats 45-49); (Surah Ash-Shuara, Ayats 10-68); (Surah An-Naml, Ayats 7-14); Introduction to Surah Al- Qasas and (Surah Al-Qasas, Ayats 3-44); (Surah Al-Ahzab, Ayats 69); (Surah As-Saff, Ayats 114-122) and the E.Ns thereof.

36. “A manifest authority”: With such clear signs as left no doubt that he had been sent by Allah, and he had Allah, Lord of the worlds’ power at his back. From a careful study of the details of the Prophet Moses’ story, as given in the Quran, it becomes obvious as to what were those signs which are being described here as a clear authority of his appointment as a Prophet by Allah. In the first place, even this was strange that a person who, a few years earlier, had fled the country after killing a man of Pharaoh’s nation and whose warrants of arrest had been issued, should make a sudden appearance directly in the packed court of Pharaoh, with a staff in hand, and should boldly and fearlessly address the king and his nobles and demand that they should acknowledge him as the representative of Allah, Lord of the worlds, and should act according to what he says, and none dares to lay his hands on him. Whereas the nation to which Moses belonged, had been so suppressed under slavery that if he had been apprehended immediately on the charge of murder, no one would have voiced even a protest, not to speak of rising in rebellion. This shows that Pharaoh and his courtiers had been aweinspired just at the appearance of the Prophet Moses (peace be upon him), even before they witnessed the miracles of the staff and the shining hand, and they had realized in the very beginning that he had some greater power behind him, Then each of the wonderful miracles that he performed, one after the other, was enough to bring about the conviction that it was not a manifestation of magic but of divine power. After all, what power of magic could cause a staff to change into a serpent, or cause a whole country to suffer from famine, or cause different sorts of disasters to strike vast areas of the land on a sudden notice by Moses and be removed on a notice by him? That is why, according to the Quran, Pharaoh and all the responsible people of his kingdom had been convinced in their hearts, whether they might be refusing to profess with the tongue, that Moses had indeed been appointed a Prophet by Allah. (For details, see (Surah Al-Aaraf, Ayats 106-117); (Surah TaHa, Ayats 56 78); (Surah Ash-Shuara, Ayats 30-51); (Surah An-Naml, Ayats 10-13).

36. “A manifest authority”: With such clear signs as left no doubt that he had been sent by Allah, and he had Allah, Lord of the worlds’ power at his back. From a careful study of the details of the Prophet Moses’ story, as given in the Quran, it becomes obvious as to what were those signs which are being described here as a clear authority of his appointment as a Prophet by Allah. In the first place, even this was strange that a person who, a few years earlier, had fled the country after killing a man of Pharaoh’s nation and whose warrants of arrest had been issued, should make a sudden appearance directly in the packed court of Pharaoh, with a staff in hand, and should boldly and fearlessly address the king and his nobles and demand that they should acknowledge him as the representative of Allah, Lord of the worlds, and should act according to what he says, and none dares to lay his hands on him. Whereas the nation to which Moses belonged, had been so suppressed under slavery that if he had been apprehended immediately on the charge of murder, no one would have voiced even a protest, not to speak of rising in rebellion. This shows that Pharaoh and his courtiers had been aweinspired just at the appearance of the Prophet Moses (peace be upon him), even before they witnessed the miracles of the staff and the shining hand, and they had realized in the very beginning that he had some greater power behind him, Then each of the wonderful miracles that he performed, one after the other, was enough to bring about the conviction that it was not a manifestation of magic but of divine power. After all, what power of magic could cause a staff to change into a serpent, or cause a whole country to suffer from famine, or cause different sorts of disasters to strike vast areas of the land on a sudden notice by Moses and be removed on a notice by him? That is why, according to the Quran, Pharaoh and all the responsible people of his kingdom had been convinced in their hearts, whether they might be refusing to profess with the tongue, that Moses had indeed been appointed a Prophet by Allah. (For details, see (Surah Al-Aaraf, Ayats 106-117); (Surah TaHa, Ayats 56 78); (Surah Ash-Shuara, Ayats 30-51); (Surah An-Naml, Ayats 10-13).

37. For a reply to the critics’ objections about Haman, see (E.N. 8 of Surah Al-Qasas).

39. As already mentioned in (Surah Al-Aaraf, Ayat 127), Pharaoh’s courtiers had said to him: Will you leave Moses and his people free to spread disorder in the land? And he himself had said: I will have their sons slain and let their daughters live. This verse states that this order was at last issued from Pharaoh’s court. It was, in fact, meant to so terrify the Prophet Moses (peace be upon him) himself and his supporters and followers that they should abandon him out of fear.

40. Another meaning of this sentence can be: Whatever the disbelievers had plotted, was aimed at deviation, tyranny and antagonism to the truth. That is, even after being convinced of the truth in their hearts, they continued to show stubbornness and did not hesitate to adopt any mean device whatsoever in order to defeat and frustrate the truth.

41. The event which is being related here is a very important event of the Israelite history, which the Israelites themselves have totally forgotten. Both the Bible and the Talmud are without it, and no mention of it is found in the other Israelite traditions either. Only through the Quran has the world come to know that during the conflict between Pharaoh and the Prophet Moses (peace be upon him) this event had taken place at some time. Anybody who reads this story, provided that he has not been blinded by prejudice against Islam and the Quran, cannot but realize that from the viewpoint of the invitation to the truth this story is very valuable, and this thing by itself also is in no way against reason that a person from among the nobles of the kingdom of Pharaoh himself might have quietly believed in his heart, having been influenced by the personality of the Prophet Moses (peace be upon him), his preaching and the wonderful miracles shown by him, and might not have been able to restrain himself when he saw that Pharaoh was planning to kill him. But the way the Western orientalists, in spite of their tall claims to knowledge and research, try to repudiate the self-evident truths of the Quran, on account of prejudice, can be judged from this that the author of the article "Musa" in the Encyclopaedia of Islam writes in respect of this story:

“The Kuranic story of a believer at the court of Pharaoh who wants to save Musa is not quite clear (xl, 28). Ought we to compare Jethro in the Haggada who advises clemency at Pharaoh’s court?

In other words, these so called researchers have one thing settled with them: They must find fault with everything that the Quran presents. Now, if they do not find any ground for criticizing a statement of it, they should at least say this much out of mischief that the story is not entirely clear, and also should incidentally create this doubt in the reader’s mind that the Prophet Muhammad (peace be upon him) might have heard from somewhere the story of Jethro mentioned in the Haggada taking place even before the birth of Prophet Moses (peace be upon him), and inserted it here in this form. This is the type of literary research which these people have adopted with regard to Islam and the Quran and the Holy Prophet Muhammad (peace be upon him).

42. In this sentence Pharaoh tries to give the impression as if some people were restraining him from killing the Prophet Moses (peace be upon him). Had they not stood in his way, he would have killed him long ago, whereas in fact there was no external power to restrain him; it was the fear of his own heart which was preventing him from laying his hands on the Messenger of Allah.

43. That is, I fear a revolution from him, and even if he is unable to bring it about, there is at least the danger that he will cause mischief to appear in the country by his activities. Therefore, even if he doesn’t commit a crime punishable with death, he should be put to death only for the sake of the maintenance of public order. As for this whether there is a real danger to the public order from him, the king’s satisfaction in this regard is enough. If his majesty is convinced that he is dangerous, it should be declared that he is really dangerous and punishable with death.

Here, the meaning of “changing the religion” also should be understood well, on account of which Pharaoh wanted to put the Prophet Moses (peace be upon him) to death. Deen here implies the system of government, and what Pharaoh meant to say was this: I fear that he will change your king. (Ruhal-Maani, vol. xxiv, p. 56). In other words, the deen of the land was the religious, political, cultural and economic system that was prevalent in Egypt on the basis of Pharaoh’s and his family’s sovereignty, and Pharaoh was afraid that Moses’ message would change that very deen. But like the cunning and deceitful rulers of every age, he also did not say that he feared being deposed from his position of authority and, therefore, he wanted to kill Moses (peace be upon him), but he presented the case like this: O people, the danger is for you, not for me, for if Moses’ movement succeeded your deen would change. I am not worried for myself: I am worried for your sake as to what would become of you when you have been deprived of the protection of my authority. Therefore, the wicked man who poses such a danger should be put to death, for he is an enemy of the state.

44. Here, there are two equal probabilities and there is no ground for preferring one to the other. The first probability is that the Prophet Moses (peace be upon him) might himself be present in the court at the time and Pharaoh might have expressed his intention to kill him in his presence, and the Prophet might have given this direct answer there and then, addressing him and his courtiers. The other probability is that Pharaoh might have expressed this intention in the absence of Moses in a meeting with the responsible people of his government and a report of this conversation might have been conveyed to the Prophet by some of the believers, whereupon he might have said these words in some gathering of his followers. Whatever be the case, it is apparent from the words that the threat of Pharaoh could not cause any state of fear in Moses’ heart and with trust in Allah he flung his threat back at Pharaoh. The context in which this event has been related in the Quran by itself shows that the same also was the reply from the Prophet Muhammad (peace be upon him) to those wicked people who, being fearless of the Day of Reckoning, were devising plots to kill him.

45. That is, He has shown such manifest signs to you as have made it absolutely clear that he is a Messenger sent by your Lord. The Believer, from among the people of Pharaoh, was obviously referring to the signs the details of which have already been given in (Surah Al-Aaraf, Ayats 107-117, 130-133); (Surah Bani-Israil, Ayats 101-102); (Surah TaHa, Ayats 56-73); (Surah Ash-Shuara, Ayats 30-51); (Surah An-Naml, Ayats 10-13).

46. That is, if in spite of such manifest signs as he has shown you, you regard him as a liar, you should leave him alone, for the alternative probability, and a very strong probability too, is that he is truthful, and therefore you may involve yourselves in God’s torment by laying your hands on him. Therefore, even if you think that he is a liar, you should leave him to himself. For if he is lying, in the name of Allah, Allah Himself will take him to task. Similar words had the Prophet Moses (peace be upon him) himself said to Pharaoh before this: If you do not believe in me, do not harm me. (Surah Ad-Dukhan, Ayat 21).

Here one should keep in mind that the Believer of the people of Pharaoh had not openly disclosed in the beginning that he had affirmed faith in the Prophet Moses (peace be upon him), but he spoke as if he also belonged to Pharaoh’s side, and was only wishing his people well. But when Pharaoh and his courtiers did not seem to see reason and continued to behave stubbornly, he at last disclosed the secret of his faith, as becomes obvious from his speech in( verses 38-44).

47. This sentence can have two meanings and probably the Believer had intentionally employed it, because he did not yet want to express his belief openly. Its one meaning is: One and the same person cannot combine righteousness and lying and falsehood. You can clearly see that Moses is a man of very sublime and pure character. Therefore, how can you believe that, on the one hand, he should be such a liar as to lay a baseless claim to prophethood in the name of Allah. And on the other hand, Allah should bless him with such high morals? The other meaning is: If you are bent upon taking the life of Moses (peace be upon him) by transgressing all limits and will execute your evil designs by bringing false accusations against him, you should remember that Allah will never show you the way to success.

48. That is, why are you being ungrateful to Allah for His blessing of granting you domination in the land and are inviting His scourge to visit you?

49. From this answer of Pharaoh it appears that he had not yet found out that the noble of his court had become a Believer in his heart. That is why he did not show any displeasure at what he said, but made clear that he was not inclined to change his opinion even after hearing what he had to say.

50. That is, Allah has no enmity with His servants that He should destroy them without any reason. He sends calamities upon them only when they have transgressed all limits, and sending the torment then is the very demand of justice.

51. That is, your deviation, and then your stubbornness, is such that before Moses (peace be upon him), there came in your land the Prophet Joseph (peace be upon him) about whom you yourselves admit that he was a man of the highest morals, and you also admit that by giving the right interpretation of the king’s dream he saved you from the dreadful effects of the seven year long famine, which had struck Egypt in his time, and your entire nation also acknowledges that Egypt has never witnessed a period of greater justice and prosperity than the period of his rule. But in spite of knowing and recognizing all his merits and high qualities you did not believe in him during his life time, and when he died, you said: Never will the like of him came again! That is, you recognized his excellences only for an excuse to deny every prophet who came after him. This means that you would not accept guidance in any case.

52. It so appears that the next few sentences are an addition by Allah and an explanation of the words of the Believer of the people of Pharaoh.

53. That is, Allah allows only those people to go astray who possess the following three qualities:

(1) They transgress all limits in their evil doing, and then develop such a taste for it that they do not feel inclined to accept any invitation to reform their morals.

(2) Their permanent attitude in respect of the Prophets is characterized by doubt and suspicion. The Prophets of God may bring any clear signs before them, yet they doubt their Prophethood and view with suspicion those truths which they present with regard to Tauhid and the Hereafter.

(3) They try to resist the revelations of the Book of Allah with crooked arguments instead of considering them rationally, and these objections are neither based on any sound reason nor on the authority of a revealed Book, but from the beginning to the end their only basis is obstinacy and stubbornness.

When a group of the people develops these three evils, Allah hurls it into the deep pit of Hell fire where from no power can then rescue them.

54. That is, the seal is not set on the heart of anybody without a reason. This seal of curse is set only on the heart of the one who is filled with arrogance and spirit of violence and tyranny.

55. Pharaoh addresses these words to Haman, his minister, interposing in the speech of the Believer in a way as though he has no regard for what he was saying. Therefore, he turns away from him arrogantly and says to Haman: Build me a high tower so that I may climb it to see where the God of whom this Moses speaks, lives. (For explanation, see( Surah Al-Qasas, Ayat 38) and E.Ns thereof).

56. That is, you are being forgetful of Allah on account of your pride in the transient wealth and prosperity of this world, this is your folly.

57. That is, about whom I have no scientific proof that they are God’s associates. Why should I then accept such a stupendous thing blindly that they also have a share in Godhead and that I have to serve them along with Allah?

58. This sentence can have several meanings:

(1) That they neither possess here nor in the Hereafter any right that the people should be invited to acknowledge their godhead.

(2) That they have been made gods by the people themselves without any reason, for they have neither claimed godhead for themselves in this world nor will they put forward any such claim in the Hereafter that they also were gods and should have been acknowledged as such.

(3) That it is of no use invoking them here nor in the Hereafter, for they are absolutely powerless and invoking them is of no avail at all.

59. A transgressor is every such person who recognizes the godhead of others than Allah, or assumes godhead for himself, or rebels against God and adopts an attitude of independence in the world, and then commits excesses against himself, against other creatures of God and against everything else with which he has to deal. Such a person, in fact, transgresses all limits of reason and justice.

60. This sentence clearly shows that while saying all this the Believer was certain that he would have to bear the brunt of the wrath of the entire kingdom of Pharaoh in consequence of his speaking the truth, and that he would have to lose all his honors and privileges, even his life. But in spite of knowing all this he performed his duty only with his trust in Allah, according to the call of his conscience, on this critical occasion.

61. This shows that the Believer was such an important man in the kingdom of Pharaoh that although he spoke out the truth in the face of Pharaoh, in the packed court, yet none could have the courage to punish him publicly. That is why, Pharaoh and his supporters had to make secret plans to kill him, but these plans also were frustrated by Allah.

62. It so appears from the style that this event of the Believer’s speaking out the truth had taken place in the last stage of the conflict between the Prophet Moses (peace be upon him) and Pharaoh. Probably being fed up and disgusted with the long drawn out conflict, Pharaoh might have at last made up his mind to kill the Prophet Moses (peace be upon him). But he might have felt from the truthfulness of that influential person of his kingdom that the Prophet Moses’ (peace be upon him) influence had even reached the higher circles of his government. Therefore, he might have decided that before taking the extreme step against Moses (peace be upon him) he should find out who among the chiefs and nobles and higher officials of the kingdom had been influenced by the movement, and should seize Moses (peace be upon him) after having punished them. But while he was still busy devising his plans, Allah commanded the Prophet Moses (peace be upon him) and his companions to migrate, and it was while pursuing them that Pharaoh was drowned in the sea along with his hosts.

63. This verse is an express proof of the torment of barzakh, which has often been mentioned in the traditions as the torment of the grave. Allah here has in clear words mentioned two stages of the torment, a lesser torment, which is being given now to Pharaoh and his people before the coming of Resurrection, and it is, this that they are presented before the fire of Hell morning and evening, which strikes terror in their hearts and they see the Hell which they will have to enter ultimately. After this when Resurrection comes, they will be given the real and greater punishment which is destined for them, i.e. they will be hurled into the same Hell, which they are being made to witness since the time they were drowned till today, and will continue to witness it till the Hour of Resurrection. And such a treatment is not especially meant for Pharaoh and his people. All the culprits continue to witness the evil end, from the hour of death till Resurrection, which is awaiting them. On the other hand, the righteous people are made to see continually the pleasant picture of the good end, which Allah has gotten ready for them. A tradition has been related in Bukhari, Muslim, and Musnad Ahmad on the authority of Abdullah bin Umar, saying that the Prophet (peace be upon him) said: Whoever from among you dies is shown his final resting place morning and evening continually, whether he be a dweller of Paradise or of Hell. It is said to him: This is the place which you will enter when Allah will raise you back to life on the Day of Resurrection and will call you into His presence. (For further details, see (Surah Al-Anfaal, Ayats 50-51); (Surah An-Nahal, Ayats 28-32); (Surah Al-Mominoon, Ayats 99-100 )and the E.Ns thereof, and (E.Ns 22, 23 of Surah YaSeen).