2. Al-Baqara

And mix not truth with falsehood, nor conceal the truth while you know (the truth)(42)And perform As-Salah, and give Zakah, and bow down along with Ar-Raki'in (43)

The Prohibition of hiding the Truth and distorting It with Falsehood

Allah forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood,

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

(And mix not truth with falsehood, nor conceal the truth while you know (the truth)).

So Allah forbade them from two things; He ordered them to make the truth known, as well as explaining it. Ad-Dahhak said that Ibn 'Abbas mentioned the Ayah,

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ

(And mix not truth with falsehood) and said; "Do not mix the truth with falsehood and the facts with lies." Qatadah said that,

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ

(And mix not truth with falsehood) means, "Do not mix Judaism and Christianity with Islam,

وَأَنتُمْ تَعْلَمُونَ

(while you know (the truth).) that the religion of Allah is Islam, and that Judaism and Christianity are innovations that did not come from Allah." It was reported that Al-Hasan Al-Basri said similarly.

Also, Muhammad bin Ishaq narrated that Ibn 'Abbas said that,

وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

(nor conceal the truth while you know (the truth).) means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have."

It is possible that it means, "...although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims."

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ

(And perform As-Salat and give Zakah, and bow down along with Ar-Raki'in.)

Muqatil said, "Allah's statement to the People of the Book,

وَأَقِيمُوا الصَّلَاةَ

(And perform As-Salah) commands them to perform the prayer behind the Prophet ﷺ,

وَآتُوا الزَّكَاةَ

(and give Zakah) commands them to pay the Zakah to the Prophet ﷺ, and

وَارْكَعُواْ مَعَ الرَّاكِعِينَ

(and bow down along with Ar-Raki'in) commands them to bow down with those who bow down among the Ummah of Muhammad ﷺ. Allah therefore commands the People of the Book to be with, and among the Ummah of Muhammad ﷺ." In addition, Allah's statement,

وَارْكَعُواْ مَعَ الرَّاكِعِينَ

(And bow down along with Ar-Raki'in) means, "And be among the believers performing the best deeds they perform, such as, and foremost, the prayer." Many scholars said that this Ayah (2:43) is proof for the obligation of performing the prayer in congregation (for men only). I will explain this ruling in detail in Kitab Al-Ahkam Al-Kabir, Allah willing.

And mix not truth with falsehood, nor conceal the truth while you know (the truth)(42)And perform As-Salah, and give Zakah, and bow down along with Ar-Raki'in (43)

The Prohibition of hiding the Truth and distorting It with Falsehood

Allah forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood,

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

(And mix not truth with falsehood, nor conceal the truth while you know (the truth)).

So Allah forbade them from two things; He ordered them to make the truth known, as well as explaining it. Ad-Dahhak said that Ibn 'Abbas mentioned the Ayah,

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ

(And mix not truth with falsehood) and said; "Do not mix the truth with falsehood and the facts with lies." Qatadah said that,

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ

(And mix not truth with falsehood) means, "Do not mix Judaism and Christianity with Islam,

وَأَنتُمْ تَعْلَمُونَ

(while you know (the truth).) that the religion of Allah is Islam, and that Judaism and Christianity are innovations that did not come from Allah." It was reported that Al-Hasan Al-Basri said similarly.

Also, Muhammad bin Ishaq narrated that Ibn 'Abbas said that,

وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

(nor conceal the truth while you know (the truth).) means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have."

It is possible that it means, "...although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims."

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ

(And perform As-Salat and give Zakah, and bow down along with Ar-Raki'in.)

Muqatil said, "Allah's statement to the People of the Book,

وَأَقِيمُوا الصَّلَاةَ

(And perform As-Salah) commands them to perform the prayer behind the Prophet ﷺ,

وَآتُوا الزَّكَاةَ

(and give Zakah) commands them to pay the Zakah to the Prophet ﷺ, and

وَارْكَعُواْ مَعَ الرَّاكِعِينَ

(and bow down along with Ar-Raki'in) commands them to bow down with those who bow down among the Ummah of Muhammad ﷺ. Allah therefore commands the People of the Book to be with, and among the Ummah of Muhammad ﷺ." In addition, Allah's statement,

وَارْكَعُواْ مَعَ الرَّاكِعِينَ

(And bow down along with Ar-Raki'in) means, "And be among the believers performing the best deeds they perform, such as, and foremost, the prayer." Many scholars said that this Ayah (2:43) is proof for the obligation of performing the prayer in congregation (for men only). I will explain this ruling in detail in Kitab Al-Ahkam Al-Kabir, Allah willing.

Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (Tawrah))! Have you then no sense (44)

The Condemnation of commanding Others to observe Righteousness while ignoring Righteousness

Allah said, "How is it, O People of the Book, that you command people to perform Al-Birr, which encompasses all types of righteousness, yet forget yourselves and do not heed what you call others to? And you read Allah's Book (the Tawrah) and know what it promises to those who do not fulfill Allah's commandments.

أَفَلَا تَعْقِلُونَ

(Have you then no sense?) of what you are doing to yourselves, so that you might become aware of your slumber and restore your sight from blindness" 'Abdur-Razzaq said that Ma'mar stated that Qatadah commented on Allah's statement,

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ

(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves,)

The Children of Israel used to command people to obey Allah, fear Him and perform Al-Birr. Yet, they contradicted these orders, so Allah reminded them of this fact. As-Suddi said similarly. Ibn Jurayj said that the Ayah:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ

(Enjoin you Al-Birr on the people) "Is about the People of the Book and the hypocrites. They used to command people to pray and fast. However, they did not practice what they commanded others. Allah reminded them of this behavior. So whoever commands people to do righteousness, let him be among the first of them to implement that command." Also, Muhammad bin Ishaq narrated that Ibn 'Abbas said that,

وَتَنسَوْنَ أَنفُسَكُمْ

(And you forget yourselves,) means, "You forget to practice it yourselves,

وَأَنتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ

(While you recite the Scripture (Tawrah)! Have you then no sense?)

You forbid the people from rejecting the prophethood and the covenant that you have mentioned with you in the Tawrah, while you yourselves have forgoten it, meaning that 'you have forgotten the covenant that I made with you that you will accept My Messenger. You have breeched My covenant, and rejected what you know is in My Book.'"

Therefore, Allah admonished the Jews for this behavior and alerted them to the wrongs that they were perpetrating against themselves by ordering righteousness, yet refraining themselves from righteousness. We should state that Allah is not criticizing the People of the Book for ordering righteousness, because enjoining good is a part of righteousness and is an obligation for the scholars. However, the scholar is himself required to heed, and adhere to, what he invites others to. For instance, Prophet Shu'ayb said,

وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

(I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I …

And seek help in patience and As-Salat (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi'in.) (46 (They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return (45)

The Support that comes with Patience and Prayer

Allah commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqatil bin Hayan said that this Ayah means, "Utilize patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting." There are similar texts reported from Mujahid. Al-Qurtubi and other scholars commented, "This is why Ramadan is called the month of patience," as is mentioned in the Hadith literature. It was also said that 'patience' in the Ayah means, refraining from evil, and this is why 'patience' was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abi Hatim narrated that 'Umar bin Al-Khattab said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allah." Ibn Abi Hatim said that Al-Hasan Al-Basri was reported to have said similarly.

Allah then said,

وَالصَّلَاةِ

(And As-Salah (the prayer).)

The prayer is one of the best means of assistance for firmly adhering to Allah's orders, just as Allah said;

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ

(Recite (O Muhammad ﷺ) what has been revealed to you of the Book (the Qur'an), and perform As-Salah. Verily, As-Salah (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind), and Al-Munkar and the remembrance of (praising) of (you by) Allah is greater indeed)(29:45).

The personal pronoun in the Ayah,

وَإِنَّهَا لَكَبِيرَةٌ

(And truly, it is extremely heavy and hard) refers to prayer, as Mujahid is reported to have said, and it was also the choice of Ibn Jarir. It is possible that the pronoun might be referring to the advice - to observe patience and the prayer - mentioned in the same Ayah. Similarly, Allah said about Qarun (Korah),

وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ

(But those who had been given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this, none shall attain except As-Sabirun (the patient).")(28:80).

Also, Allah said,

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of …

And seek help in patience and As-Salat (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi'in.) (46 (They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return (45)

The Support that comes with Patience and Prayer

Allah commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqatil bin Hayan said that this Ayah means, "Utilize patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting." There are similar texts reported from Mujahid. Al-Qurtubi and other scholars commented, "This is why Ramadan is called the month of patience," as is mentioned in the Hadith literature. It was also said that 'patience' in the Ayah means, refraining from evil, and this is why 'patience' was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abi Hatim narrated that 'Umar bin Al-Khattab said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allah." Ibn Abi Hatim said that Al-Hasan Al-Basri was reported to have said similarly.

Allah then said,

وَالصَّلَاةِ

(And As-Salah (the prayer).)

The prayer is one of the best means of assistance for firmly adhering to Allah's orders, just as Allah said;

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ

(Recite (O Muhammad ﷺ) what has been revealed to you of the Book (the Qur'an), and perform As-Salah. Verily, As-Salah (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind), and Al-Munkar and the remembrance of (praising) of (you by) Allah is greater indeed)(29:45).

The personal pronoun in the Ayah,

وَإِنَّهَا لَكَبِيرَةٌ

(And truly, it is extremely heavy and hard) refers to prayer, as Mujahid is reported to have said, and it was also the choice of Ibn Jarir. It is possible that the pronoun might be referring to the advice - to observe patience and the prayer - mentioned in the same Ayah. Similarly, Allah said about Qarun (Korah),

وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ

(But those who had been given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this, none shall attain except As-Sabirun (the patient).")(28:80).

Also, Allah said,

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of …

O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the 'Alamin (nations (47)

Reminding the Children of Israel that They were preferred above the Other Nations

Allah reminds the Children of Israel of the favors that He granted their fathers and grandfathers, how He showed preference to them by sending them Messengers from among them and revealing Books to them, more so than any of the other previous nations. Similarly, Allah said,

وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ

(And We chose them (the Children of Israel) over the 'Alamin, (nations) with knowledge.)(44:32) and,

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ وَجَعَلَكُم مُّلُوكًا وَآتَاكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ الْعَالَمِينَ

(And (remember) when Musa (Moses) said to his people: "O my people! Remember the favor of Allah to you: when He made Prophets among you, made you kings, honored you above the 'Alamin (nations).")(5:20).

Abu Ja'far Ar-Razi reported that Ar-Rabi' bin Anas said that Abu Al-'Aliyah said that Allah's statement,

وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

(and that I preferred you over the 'Alamin) means, "The kingship, Messengers and Books that were granted to them, instead of granting such to the other kingdoms that existed during their time, for every period there is a nation." It was also reported that Mujahid, Ar-Rabi' bin Anas, Qatadah and Isma'il bin Abi Khalid said similarly.

The Ummah of Muhammad (ﷺ) is Better than the Children of Israel

This is the only way the Ayah can be understood, because this Ummah is better than theirs, as Allah said;

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم

(You are the best of people ever raised up for mankind; you enjoin good and forbid evil, and you believe in Allah. And had the People of the Book (Jews and Christians) believed, it would have been better for them)(3:110).

Also, the Musnad and Sunan Collections of Hadith recorded that Mu'awiyah bin Haydah Al-Qushayri said that the Messenger of Allah ﷺ said,

أَنْتُمْ تُوَفُّونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللهِ

(You (Muslims) are the seventieth nation, but you are the best and most honored of them according to Allah.)

There are many Hadiths on this subject, and they will be mentioned when we discuss Allah's statement,

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

(You are the best of peoples ever raised up for mankind)(3:110).

And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him, nor will compensation be taken from him, nor will they be helped (48)

After Allah reminded the Children of Israel of the favors that He has granted them, He warned them about the duration of the torment which He will punish them with on the Day of Resurrection. He said,

وَاتَّقُوا يَوْمًا

(And fear a Day) meaning, the Day of Resurrection,

لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا

(When a person shall not avail another) meaning, on that Day, no person shall be of any help to another. Similarly, Allah said,

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

(And no bearer of burdens shall bear another's burden)(35:18)

لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

(Every man that Day will have enough to make him careless of others.)(80:37) and,

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا

(O mankind! Have Taqwa of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father)(31:33).

This indeed should serve as a great warning that both the father and the son will not be of help to each other on that Day.

Neither Intercession, Ransom, or Assistance will be accepted on behalf of the Disbelievers

Allah said,

وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ

(nor will intercession be accepted from him)

meaning, from the disbelievers. Similarly, Allah said,

فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ

(So no intercession of intercessors will be of any use to them)(74:48) and described the people of the Fire saying,

فَمَا لَنَا مِن شَافِعِينَ - وَلَا صَدِيقٍ حَمِيمٍ

(Now we have no intercessors. Nor a close friend (to help us))(26:100-101).

Allah's statement here (2:48)

وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ

(nor will compensation be taken from him) means, that Allah does not accept the disbelievers to ransom themselves. Similarly, Allah said,

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الْأَرْضِ ذَهَبًا وَلَوِ افْتَدَىٰ بِهِ

(Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom)(3:91)

إِنَّ الَّذِينَ كَفَرُوا لَوْ أَنَّ لَهُم مَّا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لِيَفْتَدُوا بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

(Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment)(5:36)

وَإِن تَعْدِلْ كُلَّ عَدْلٍ لَّا يُؤْخَذْ مِنْهَا

(And even if he offers every ransom, it will not be accepted from him)(6:70) and,

فَالْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ

(So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved. Your abode is the Fire. That is your Mawla …

And (remember) when We delivered you from Fir'awn's (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord (49)And (remember) when We separated the sea for you and saved you and drowned Fir'awn's (Pharaoh) people while you were watching (50)

The Children of Israel were saved from Pharaoh and His Army Who drowned

Allah said to the Children of Israel, "Remember My favor on you

وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ

(And (remember) when We delivered you from Fir'awn's (Pharaoh) people, who were afflicting you with a horrible torment,) meaning, 'I - Allah - saved you from them and delivered you from their hands in the company of Musa, after they subjected you to horrible torture.' This favor came after the cursed Pharaoh had a dream in which he saw a fire emerge from Bayt Al-Maqdis (Jerusalem), and then the fire entered the houses of the Coptics in Egypt, with the exception of the Children of Israel. Its purport was that his kingship would be toppled by a man among the Children of Israel. It was also said that some of Pharaoh's entourage said that the Children of Israel were expecting a man among them to arise who would establish a state for them. We will mention the Hadith on this subject when we explain Surat Ta Ha (20), Allah willing. After the dream, Pharaoh ordered that every newborn male among the Children of Israel be killed and that the girls be left alone. He also commanded that the Children of Israel be given tasks of hard labor and assigned the most humiliating jobs.

The torment here refers to killing the male infants. In Surat Ibrahim (14) this meaning is clearly mentioned,

يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ

(Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.)(14:6).

We will explain this Ayah in the beginning of Surat Al-Qasas (28), Allah willing, and our reliance and trust are with Him.

The meaning of,

يَسُومُونَكُمْ

(who were afflicting you) is, "They humiliated you," as Abu 'Ubaydah stated. It was also said that it means, "They used to exaggerate in tormenting you" according to Al-Qurtubi. As for Allah saying,

يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ

(killing your sons and sparing your women) that explains His statement,

يَسُومُونَكُمْ سُوءَ الْعَذَابِ

(who were afflicting you with horrible torment) then it explains the meaning of the favor He gave them, as mentioned in His statement,

اذْكُرُواْ نِعْمَتِيَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ

(Remember My favor which I bestowed upon you). As for what Allah said in Surat Ibrahim,

وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ

(And remind them of the annals of Allah)(14:5) meaning, the favors and blessing He granted them, He then said,

يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ

(Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.)(14:6)

So Allah mentioned saving their children from being slaughtered in order to remind them of …

And (remember) when We delivered you from Fir'awn's (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord (49)And (remember) when We separated the sea for you and saved you and drowned Fir'awn's (Pharaoh) people while you were watching (50)

The Children of Israel were saved from Pharaoh and His Army Who drowned

Allah said to the Children of Israel, "Remember My favor on you

وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ

(And (remember) when We delivered you from Fir'awn's (Pharaoh) people, who were afflicting you with a horrible torment,) meaning, 'I - Allah - saved you from them and delivered you from their hands in the company of Musa, after they subjected you to horrible torture.' This favor came after the cursed Pharaoh had a dream in which he saw a fire emerge from Bayt Al-Maqdis (Jerusalem), and then the fire entered the houses of the Coptics in Egypt, with the exception of the Children of Israel. Its purport was that his kingship would be toppled by a man among the Children of Israel. It was also said that some of Pharaoh's entourage said that the Children of Israel were expecting a man among them to arise who would establish a state for them. We will mention the Hadith on this subject when we explain Surat Ta Ha (20), Allah willing. After the dream, Pharaoh ordered that every newborn male among the Children of Israel be killed and that the girls be left alone. He also commanded that the Children of Israel be given tasks of hard labor and assigned the most humiliating jobs.

The torment here refers to killing the male infants. In Surat Ibrahim (14) this meaning is clearly mentioned,

يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ

(Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.)(14:6).

We will explain this Ayah in the beginning of Surat Al-Qasas (28), Allah willing, and our reliance and trust are with Him.

The meaning of,

يَسُومُونَكُمْ

(who were afflicting you) is, "They humiliated you," as Abu 'Ubaydah stated. It was also said that it means, "They used to exaggerate in tormenting you" according to Al-Qurtubi. As for Allah saying,

يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ

(killing your sons and sparing your women) that explains His statement,

يَسُومُونَكُمْ سُوءَ الْعَذَابِ

(who were afflicting you with horrible torment) then it explains the meaning of the favor He gave them, as mentioned in His statement,

اذْكُرُواْ نِعْمَتِيَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ

(Remember My favor which I bestowed upon you). As for what Allah said in Surat Ibrahim,

وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ

(And remind them of the annals of Allah)(14:5) meaning, the favors and blessing He granted them, He then said,

يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ

(Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.)(14:6)

So Allah mentioned saving their children from being slaughtered in order to remind them of …