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Draft:Verse 101 of Sura al-Isra

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Template:Infobox Verse Verse 101 of Sura al-Isrāʾ (Arabic: آیه ۱۰۱ سوره إسراء) states that God granted Mūsā (a) nine miracles which were deined by Firʿawn who considered Musa (a) to be someone bewitched by sorcerers. According to this verse and Verse 102 of Sura al-Isra, Firawn knew these events were divine miracles but rejected them out of obstinacy and stubbornness. This verse likens the behavior of the polytheists in denying the Quran to the behavior of Firawn.

Introduction and Text

Verse 101 of Sura al-Isra refers to the denial and rejection of the nine miracles of Musa (a) by Firawn. According to this verse and the following verse, Firawn knew that these events were divine miracles, but he denied them out of obstinacy and addressed Musa (a) as a sorcerer or a person who has been bewitched (mashur).[1][2]

﴿وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا ۝101﴾

 [اسراء:101]

According to some exegetes, based on verses 90 to 93 of Sura al-Isra, the polytheists stubbornly demanded strange miracles from the Prophet of Islam (s). These two verses of Sura al-Isra, by referring to the story of the denial of Musa's miracles by Firawn describe the behavior of the Meccan polytheists, who denied the Qur'an as the Prophet's miracle as similar to the behavior of Firawn.[3]

In this verse, a command is given to ask the Children of Israel (Banu Israil) about these miracles. Some exegeses consider the addressee of this command to be the Prophet of Islam (s).[4] According to Fayd Kashani, a Qur'anic exegete of the 11th/17th century, the reason for this command was to console and increase the certainty of the Prophet (s) and to clarify the truth of his speech to the polytheists.[5] It is also said that according to a narration from Ibn Abbas, the verb "saala" (asked) is in the past tense, meaning that Musa (a) asked Firawn to send the Children of Israel with him.[6]

What are the Nine Signs?

Some exegetes, considering the expressions used in this verse, believe that these nine miracles were miracles related to Firawn and his people.[7] They have identified these miracles to be: the flood, pests (ticks/lice), locusts, frogs, the turning of the Nile into blood (mentioned in Verse 133 of Sura al-Araf); the Yad Bayda (White Hand), the turning of the staff into a serpent (mentioned in Verses 10 and 12 of Sura al-Naml); and the drought and the ruin of fruits (mentioned in Verse 130 of Sura al-Araf as "scarcity of fruits").[8] Fakhr al-Razi believes that exegetes disagree on the last two cases.[9] Another group of exegetes has pointed to the parting of the sea and the gushing of twelve springs instead of some of these mentioned miracles.[10]

According to al-Tabrisi in Majmaʿ al-bayan, based on a narration, the "nine signs" refer to nine commandments regarding religious laws revealed to Musa (a), which two Jewish individuals asked the Prophet of Islam (s) about. In response, the Prophet enumerated those verses as follows: Do not associate any partner with God (Shirk), do not steal, do not commit adultery (Zina), do not shed innocent blood, do not practice sorcery, do not consume usury (Riba), do not accuse chaste women falsely (Qadhf), do not flee from the battlefield and do not violate God's ruling regarding the Sabbath (Saturday).[11]

Notes

  1. ↑ Ṭayyib, Aṭyab al-bayān fī tafsīr al-Qurʾān, 1369Sh, vol. 8, p. 316.
  2. ↑ Makārim Shīrāzī, Tarjuma-yi Qurʾān, 1373Sh, p. 292; Ṭabāṭabāʾī, Al-Mīzān, 1374Sh, vol. 13, p. 217.
  3. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1374Sh, vol. 13, p. 217; Makārim Shīrāzī, Tafsīr-i nimūna, 1371Sh, vol. 12, p. 307.
  4. ↑ Fayḍ Kāshānī, Tafsīr al-ṣāfī, 1415AH, vol. 3, p. 225; Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, vol. 6, p. 528.
  5. ↑ Fayḍ Kāshānī, Tafsīr al-ṣāfī, 1415AH, vol. 3, p. 225.
  6. ↑ Ṭūsī, Al-Tibyān fī tafsīr al-Qurʾān, vol. 6, p. 528; Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, 1373Sh, vol. 6, p. 685.
  7. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1374Sh, vol. 13, p. 218; Makārim Shīrāzī, Tafsīr-i nimūna, 1371Sh, vol. 12, pp. 311-312.
  8. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1374Sh, vol. 13, p. 218; Makārim Shīrāzī, Tafsīr-i nimūna, 1371Sh, vol. 12, pp. 311-312.
  9. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420AH, vol. 21, p. 414.
  10. ↑ Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, 1373Sh, vol. 6, p. 685.
  11. ↑ Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, 1373Sh, vol. 6, p. 685.

References

  • Fakhr al-Rāzī, Muḥammad b. ʿUmar al-. Al-Tafsīr al-kabīr. Lebanon, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420AH.
  • Fayḍ Kāshānī, Muḥsin. Tafsīr al-ṣāfī. Tehran, Maktabat al-Ṣadr, 1415AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1371Sh.
  • Makārim Shīrāzī, Nāṣir. Tarjuma-yi Qurʾān. Qom, Daftar-i Muṭālaʿāt-i Tārīkh va Maʿārif-i Islāmī, 1373Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassisat al-Aʿlamī lil-Maṭbūʿāt, 1390AH.
  • Ṭabrisī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran, Nāṣir Khusraw, 1372Sh.
  • Ṭayyib, ʿAbd al-Ḥusayn. Aṭyab al-bayān fī tafsīr al-Qurʾān. Tehran, Nashr-i Islām, 1369Sh.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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