سُوْرَةُ الزُّخْرُفِ
Surah Az-Zukhruf (43) — Ayah 46
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَآ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَقَالَ إِنِّى رَسُولُ رَبِّ ٱلْعَـٰلَمِينَ ﴿46﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And indeed We did send Mûsâ (Moses) with Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) to Fir‘aun (Pharaoh) and his chiefs (inviting them to Allâh’s religion of Islâm) He said: "Verily, I am a Messenger of the Lord of the ‘Âlamîn (mankind, jinn and all that exists)."
Word by Word — Arabic, Transliteration & Meaning
وَلَقَدْ
walaqad
And certainly
أَرْسَلْنَا
arsalnā
We sent
مُوسَىٰ
mūsā
Musa
بِـَٔايَـٰتِنَآ
biāyātinā
with Our Signs
إِلَىٰ
ilā
to
فِرْعَوْنَ
fir'ʿawna
Firaun
وَمَلَإِي۟هِۦ
wamala-ihi
and his chiefs
فَقَالَ
faqāla
and he said
إِنِّى
innī
Indeed, I am
رَسُولُ
rasūlu
a Messenger
رَبِّ
rabbi
(of the) Lord
ٱلْعَـٰلَمِينَ
l-ʿālamīna
(of) the worlds
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 46) ➊ {وَ لَقَدْ اَرْسَلْنَا مُوْسٰى بِاٰيٰتِنَاۤ اِلٰى فِرْعَوْنَ وَمَلَئِهِ :} Here, the mention of Musa (Moses) عليه السلام is relevant in several ways, one of which is that when Allah commanded the Messenger of Allah ﷺ to ask the previous messengers whether He had appointed any deities besides Himself to be worshipped, among those messengers whose books or followers could provide this information, Musa عليه السلام was foremost, because his book was present and his community was also present. Another relevance is that the chiefs of the nation who opposed the Messenger of Allah ﷺ were those who, despite the truth being clear, due to their wealth and status, considered him insignificant and were not willing to accept him ﷺ as worthy of prophethood. Allah mentioned this incident to console him, that the same happened with Musa عليه السلام at the hands of Pharaoh and his chiefs. Pharaoh, even after witnessing miracles and inwardly accepting the prophethood of Musa عليه السلام, took pride in being the ruler of Egypt and, by considering Musa عليه السلام lowly and insignificant, refused to believe in him. As a result, he became the target of Allah’s wrath and was drowned in the sea along with his armies. The purpose is to warn the Quraysh and the Arabs of an evil end like that of Pharaoh.
➋ In { ’’ بِاٰيٰتِنَاۤ ‘‘}, the signs refer to the staff and the shining hand, because when Musa عليه السلام first went to Pharaoh, these were the signs he had.
➌ In { فَقَالَ اِنِّيْ رَسُوْلُ رَبِّ الْعٰلَمِيْنَ:}, Musa عليه السلام presented those signs and forbade Pharaoh from claiming to be Lord, invited him to monotheism like all other prophets, and commanded him to believe in the One Lord of all worlds.
➋ In { ’’ بِاٰيٰتِنَاۤ ‘‘}, the signs refer to the staff and the shining hand, because when Musa عليه السلام first went to Pharaoh, these were the signs he had.
➌ In { فَقَالَ اِنِّيْ رَسُوْلُ رَبِّ الْعٰلَمِيْنَ:}, Musa عليه السلام presented those signs and forbade Pharaoh from claiming to be Lord, invited him to monotheism like all other prophets, and commanded him to believe in the One Lord of all worlds.
