28.17. Qala rabbi bima anAAamtaAAalayya falan akuuna dhahiiran lilmudschrimiina
28.17. He said: My Lord! Forasmuch as Thou hast favored me, I will nevermore be a supporter of the guilty. (Pickthall)
28.17. Er sagte: "Mein Herr, weil du mir wohlgetan hast, werde ich sicher nicht mehr Unterstützer für die Verbrecher sein." (Ahmad v. Denffer)
28.17. Er sagte: "Mein Herr, darum, daß Du mir Gunst erwiesen hast, werde ich den Übeltätern nicht mehr Beistand leisten." (Bubenheim)
28.17. Er sprach: "Mein Herr! So wie du mir Deine Gunst erwiesen hast, so will ich niemals den Frevlern Beistand leisten." (Azhar)
28.17. Er sagte: „Mein HERR! Bei dem, was du mir an Wohltaten erwiesen hast, ich werde niemals ein Rückenstärkender für die schwer Verfehlenden sein.“ (Zaidan)
28.17. Moses sagte: "Herr! Darum, daß du mir (so große) Gnade erwiesen hast, werde ich (bestimmt) nicht für die Sünder Partei nehmen." (Paret)
28.17. Er sagte: "Mein Herr, da Du mir gnädig gewesen bist, will ich niemals ein Helfer der Sünder sein." (Rasul)
Tafsir von Maududi für die Ayaat 14 bis 17
When Moses had reached his full maturity and become full- grown, ( 18 ) We gave him judgement and knowledge; ( 19 ) thus do We reward the righteous. (One day) he entered the city at a time when the people were heedless. ( 20 ) There he saw two men fighting, the one of his own people, the other of his enemies. The one belonging to his own people asked his help against the one belonging to the enemy. Moses gave him a blow ( 21 ) and killed him. (On seeing what had happened) Moses said, "This is the work of Satan: he is a deadly enemy (of man) and an open misleader." ( 22 ) Then he said, ( 23 ) "O my Lord, I have sinned against myself, so forgive me. " So, Allah forgave him: He is the All-Forgiving, the All-Merciful. ( 24 ) Moses promised, "O my Lord, after this favour that You have shown me, ( 25 ) I shall never again be a helper of the criminals. " ( 26 )
Desc No: 18 That is, when he had attained his full mental and physical development. In this connection, different ages of the Prophet Moses have been mentioned in the Jewish traditions. Some say he was 18, others have mentioned 20 years and still others 40 years. According to the New Testament, he was 40 years old. (Acts, 7: 23). But the Qur'an does not mention any age. For the purpose of the incident being mentioned in the following verses, it is enough to know that he had attained his full maturity at that time.
Desc No: 19 Hukum implies wisdom, understanding and power of judgement, and 'llm is both religious and worldly knowledge. The Prophet Moses became familiar with the teachings of his forefathers the Prophets Joseph. Jacob, Isaac and Abraham (peace be upon all of them) through his contact with his parents, and with the sciences prevalent in Egypt by virtue of his training as a prince in the king's palace. Here the gift of Hukm (wisdom) and `Ilm (knowledge) does nor refer to the gift of Prophethood, because Prophethood was bestowed on Moses several years afterwards, as is mentioned below, and has already been mentioned in Ash-Shu`araa: 21 above. Regarding his education and training while as a prince the New Testament says: "Moses was learned in all the wisdom of the Egyptians, and was mighty in words and' in deeds." (Acts, 7: 22). The Talmud says: Moses grew up, a handsome lad, in the palace of the king: he dressed royally, was honoured by the people, and seemed in all things of royal lineage. He visited the land of Goshen daily, observing the rigour with which his brethren were treated.... Moses urged the king of Egypt to grant the men of Goshen one day of rest from the labour, in each week, and the king acceded to his request. Moses said, "If you compel them to labour steadily their strength will fail them; for your benefit and profit allow them at least one day in the week for rest and renewal of strength", And the Lord was with Moses, and his fame extended through all the land. " (H. Polano: The Talmud Selection pp. 128-29).
Desc No: 20 It might be the early morning, or midday in summer, or night in winter, when the roads were deserted and there was all quiet in the city. The words "entered the city" indicate that the royal palaces were situated outside the capital, away from the common population. The words used are "entered the city" and not "came out in the city", because the Prophet Moses lived in the royal palace.
Desc No: 21 The word wakaza in the original means both giving a slap and giving a blow. We have adopted "Moses gave a blow" for the reason that a blow can cause death but not so a slap.
Desc No: 22 One can imagine the state of utter remorse and confusion in which the Prophet Moses uttered these words when he saw the Egyptian fall down after receiving the blow and breathe his last. He had no intention to murder, nor is a blow struck to kill, nor can one expect that a healthy person would die on receiving a blow. That is why the Prophet Moses exclaimed: "This is the work of Satan! He has made me do this in order to work some great mischief, so that I am accused of killing an Egyptian while defending an Israelite, and a violent storm of 'anger and indignation is aroused in the whole of Egypt not only against me but the whole Israelite community." In this connection, the Bible gives a different version from the Qur'an. It declares the Prophet Moses to be guilty of wilful murder. It says that when Moses saw an Egyptian and an Israelite fighting, "He ( Moses) looked this way and that way, and when he saw that there was no man, He slew the Egyptian, and hid him in the sand." (Exod. 2: 12). The same is the version of the Talmud also. Now anybody can see how the Israelites brand the characters of their elders with infamy and how the Qur'an exonerates them. The verdict of common sense also is that a wise and discreet person, who was to become a great Prophet in the future, and who had to give man a great code of law and justice, could not be such a blind nationalist that seeing a member of his own community fighting with a man of the other community he would be so infuriated that he would kill the other person wilfully. Evidently, it could not be lawful to kill the Egyptian only for the sake of rescuing an Israelite from his tyranny.
Desc No: 23 What the Prophet Moses meant by this prayer was: "O my Lord, forgive this sin of mine, which you know I have not committed wilfully, and also cover and conceal it from the people."
Desc No: 24 This has two meanings and both are implied here: Allah pardoned Moses' error as well as concealed his sin from the people so that neither any Egyptian nor any official of the Egyptian government passed that way at that time that he might witness the incident. So, the Prophet Moses got an opportunity to escape undetected from the place of the occurrence of murder.
Desc No: 25 That is, "The favour of concealing my `act' from my enemies and enabling me to escape unharmed from Egypt. "
Desc No: 26 This pledge of the Prophet Moses is in very comprehensive words. What he meant by this was that he would neither become a helper of an individual nor of those who perpetrated cruelty and tyranny in the world. Ibn Jarir and several other commentators have rightly understood this to mean that on that very day the Prophet Moses pledged to sever his relations with Pharaoh and his government, for it was a tyrannical government, which had set up a wicked system on God's earth. He realized that it was not for any honest person to continue as a functionary of a tyrannical kingdom and become an instrument of increasing its power and grandeur. The Muslim scholars in general have deduced from this pledge of the Prophet Moses that a believer should completely refrain from helping a tyrant, whether the tyrant is an individual, or a group, or a government or kingdom. Somebody asked Hadrat `Ata' bin Abi Rabah the well-known follower of the Companions, "My brother is secretary to the governor of Kufah, under the Umayyids. Though he does not decide the disputes of the people, the decisions, however, ate issued through his pen. He has to continue in this service because this is his only source of income." Hadrat 'Ata` recited this verse, and said, "Your brother should throw away his pen: the Providence is Allah. Another secretary asked `Amir Sha`bi, "O Abu `Amr, I am only responsible for writing down and issuing the judgements: I have nothing to do with passing them. Is it lawful provision for me ?" He replied, "It is just possible that a sentence of murder is passed against an innocent person and it is issued under your pen; or a person's property is confiscated unjustly; or somebody's house is ordered to be pulled down, and the orders are issued under your pen." Then the said Imam recited this verse, hearing which the secretary said, "After this day my pen will not be used for issuing judgements of the Umayyids." The Imam said, "Then Allah also will not deprive you of your daily bread." 'Abdur Rehman bin Muslim had only asked Dahhak to go to Bukhara and distribute the salaries of the officials there, but he declined even this. When his friends said there was nothing wrong in it, he replied, "I do not want to be a helper of the unjust in any way." (Ruh al-Ma`ani, Vol. XX. p. 49) All of Imam Abu Hanifah's authentic biographers including Al-Muwaffaq al-Makki, lbn al-Bazzaz al-Karvari, Mulla `AIi Qari, etc.. have related that Hasan bin Qahtubah, the commander-in-chief of Mansur, had tendered his resignation only on his instruction, saying, "Whatever I have done to support your kingdom until today, is enough for me if it was in the cause of Allah, but if it was for injustice and tyranny, then I do not want to add to my crimes in my conduct-book.
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