[26].Surah Ash-Shuara [The Poets]: ‍Ayat 21- 25

২১. অতঃপর আমি ভীত হয়ে তোমাদের কাছ থেকে পলায়ন করলাম। এরপর আমার পালনকর্তা আমাকে প্রজ্ঞা দান করেছেন এবং আমাকে পয়গম্বর করেছেন। 

২২. আমার প্রতি তোমার যে অনুগ্রহের কথা বলছ, তা এই যে, তুমি বনী-ইসলাঈলকে গোলাম বানিয়ে রেখেছ। 

২৩. ফেরাউন বলল, বিশ্বজগতের পালনকর্তা আবার কি?  

২৪. মূসা বলল, তিনি নভোমন্ডল, ভূমন্ডল ও এতদুভয়ের মধ্যবর্তী সবকিছুর পালনকর্তা যদি তোমরা বিশ্বাসী হও।

২৫. ফেরাউন তার পরিষদবর্গকে বলল, তোমরা কি শুনছ না?

   

Ayat 21. Musa PBUH (Moses) said: "So I fled from you when I feared you. But my Lord has granted me Hukman (i.e. religious knowledge, right judgment of the affairs and Prophethood), and appointed me as one of the Messengers.

Ayat 22. "And this is the past favour with which you reproach me, that you have enslaved the Children of Israel."

Ayat 23. Firaun (Pharaoh) said: "And what is the Lord of the 'Alamin (mankind, jinns and all that exists)?"

Ayat 24. Musa PBUH (Moses) said: "Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty."

Ayat 25. Firaun (Pharaoh) said to those around: "Do you not hear (what he says)?" 

[Tafseer] of Ayat 21. "So I fled from you (all) when I feared you; but my Lord has (since) invested me with judgment (and wisdom) and appointed me as one of the messengers. He accounts for all his movements, much more than Pharaoh had asked for. He has nothing to hide. At that time, he was under the influence of fear, and he had fled from him. Now he is serving Allah, the Lord of the Worlds. He has no fear: he is a messenger. Ayat 22. "And this is the favour with which thou dost reproach me,- that thou hast enslaved the Children of Israel!" Pharaoh had called Moses ungrateful and reproached him with all the favors which Moses had received from the Egyptians. "What favors?" he says: "Do you count it also as a favour to me that you have enslaved my brethren the Children of Israel?" Moses was now speaking as a Prophet of Allah, not as an individual. Any individual favors he may have received were blotted out by the oppression of his people. Ayat 23. Pharaoh said: "And what is the ´Lord and Cherisher of the worlds´?" Moses having eliminated all personalities, the argument now comes up to the highest plane of all-the attributes of Allah and His mercies. Moses had put forward this before, as implied in verse 16 above, but Pharaoh had twisted it into personalities. Now we come back to the real issue. It may have been in the same sitting, or it may have been in a later sitting. Ayat 24. (Moses) said: "The Lord and Cherisher of the heavens and the earth, and all between,- if ye want to be quite sure." Ayat 25. (Pharaoh) said to those around: "Did ye not listen (to what he says)?" Moses had stirred up the wrath of Pharaoh, both by putting forward the name of the One True God as against Pharaoh's pretended godhead, and by suggesting that any man of judgment would understand Allah's majesty. While Pharaoh turns to his people in indignation, Moses drives the nail in further: "He is the God of the heavens and the earth and all between: therefore He is also your God, and the God of your fathers from the beginning. Any other pretensions are false!" 

Hazrat Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) was asked about the observance of Saum (fasting) on the day of `Arafah. He said, "It is an expiation for the sins of the preceding year and the current year.''

[Muslim Book 006, Chapter 33, Hadith # 2603]. 

 

Lesson : as mentioned above in Surah Ash-Shuara Ayat ." this Hadith The ninth day of Dhul-Hijjah is called Yaum-`Arafah . On this day, pilgrims stop and stand in prayers at `Arafat which is the most important ritual of Hajj, so much so that Hajj is deemed incomplete without it. On that day, the pilgrims are engaged in the remembrance of Allah and prayers as that is their most important worship on that day. For this reason, Saum is not desirable for them, but for other people, Saum has a special merit. The importance and merit of this Saum can be judged from the fact that it expiates sins for two consecutive years: the previous year and the current year. But these sins relate only to the minor sins, not the major ones, or become a means of elevation of one's status.