وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰٓ أَنِ ٱئْتِ ٱلْقَوْمَ ٱلظَّٰلِمِينَ
When your Lord called out to Moses: [saying,] ‘Go to those wrongdoing people,
قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ
the people of Pharaoh. Will they not be wary [of Allah]?’
قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ
He said, ‘My Lord! I fear they will impugn me,
وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَٰرُونَ
and I will become upset and my tongue will fail me. So send for Aaron [to join me].
وَلَهُمْ عَلَىَّ ذَنۢبٌۭ فَأَخَافُ أَن يَقْتُلُونِ
Besides, they have a charge against me, and I fear they will kill me.’
قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ
He said, ‘Certainly not! Let both of you go with Our signs: We will indeed be with you, hearing [everything].
فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَٰلَمِينَ
So approach Pharaoh and say, ‘‘We are indeed envoys of the Lord of the worlds
أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ
that you let the Children of Israel leave with us.’’ ’
قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًۭا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ
He [i.e. Pharaoh] said, ‘Did we not rear you as a child among us, and did you not stay with us for years of your life?
وَفَعَلْتَ فَعْلَتَكَ ٱلَّتِى فَعَلْتَ وَأَنتَ مِنَ ٱلْكَٰفِرِينَ
Then you committed that deed of yours, and you are an ingrate.’
قَالَ فَعَلْتُهَآ إِذًۭا وَأَنَا۠ مِنَ ٱلضَّآلِّينَ
He said, ‘I did that when I was astray.
فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْمًۭا وَجَعَلَنِى مِنَ ٱلْمُرْسَلِينَ
So I fled from you, as I was afraid of you. Then my Lord gave me sound judgement and made me one of the apostles.
وَتِلْكَ نِعْمَةٌۭ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِىٓ إِسْرَٰٓءِيلَ
That you have enslaved the Children of Israel—is that the favour with which you reproach me?’
قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَٰلَمِينَ
He said, ‘And what is ‘‘the Lord of all the worlds?’’ ’
قَالَ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ
He said, ‘The Lord of the heavens and the earth and whatever is between them,—should you have conviction.’
قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ
He said to those who were around him, ‘Don’t you hear?!’
قَالَ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ
He said, ‘Your Lord, and the Lord of your forefathers!’
قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌۭ
He said, ‘Indeed your messenger, who has been sent to you, is surely crazy!’
قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُمْ تَعْقِلُونَ
He said, ‘The Lord of the east and the west and whatever is between them—should you exercise your reason.’
قَالَ لَئِنِ ٱتَّخَذْتَ إِلَٰهًا غَيْرِى لَأَجْعَلَنَّكَ مِنَ ٱلْمَسْجُونِينَ
He said, ‘If you take up any god other than me, I will surely make you a prisoner!’
قَالَ أَوَلَوْ جِئْتُكَ بِشَىْءٍۢ مُّبِينٍۢ
He said, ‘What if I bring you something [as an] unmistakable [proof]?’
قَالَ فَأْتِ بِهِۦٓ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
He said, ‘Then bring it, should you be truthful.’
فَأَلْقَىٰ عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌۭ مُّبِينٌۭ
Thereat he threw down his staff, and behold, it was a manifest python.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
Then he drew out his hand, and behold, it was white and bright to the onlookers.
قَالَ لِلْمَلَإِ حَوْلَهُۥٓ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌۭ
He said to the elite [who stood] around him, ‘This is indeed an expert magician
يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِۦ فَمَاذَا تَأْمُرُونَ
who seeks to expel you from your land with his magic. So what do you advise?’
قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَٱبْعَثْ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
They said, ‘Put him and his brother off for a while, and send heralds to the cities
يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍۢ
to bring you every expert magician.’
فَجُمِعَ ٱلسَّحَرَةُ لِمِيقَٰتِ يَوْمٍۢ مَّعْلُومٍۢ
So the magicians were gathered for the tryst of a known day,
وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ
and the people were told: ‘Will you all gather?!’
لَعَلَّنَا نَتَّبِعُ ٱلسَّحَرَةَ إِن كَانُوا۟ هُمُ ٱلْغَٰلِبِينَ
‘Maybe we will follow the magicians, if they are victors!’
فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالُوا۟ لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَٰلِبِينَ
So when the magicians came, they said to Pharaoh, ‘Shall we have a reward if we were to be the victors?’
قَالَ نَعَمْ وَإِنَّكُمْ إِذًۭا لَّمِنَ ٱلْمُقَرَّبِينَ
He said, ‘Of course; and you will be among members of my inner circle.’
قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ
Moses said to them, ‘Throw down whatever you have to throw!’
فَأَلْقَوْا۟ حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا۟ بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ ٱلْغَٰلِبُونَ
So they threw down their sticks and ropes, and said, ‘By the might of Pharaoh, we shall surely be victorious!’
فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ
Thereat Moses threw down his staff, and behold, it was swallowing what they had faked.
فَأُلْقِىَ ٱلسَّحَرَةُ سَٰجِدِينَ
Thereat the magicians fell down prostrating.
قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَٰلَمِينَ
They said, ‘We believe in the Lord of all the worlds,
رَبِّ مُوسَىٰ وَهَٰرُونَ
the Lord of Moses and Aaron.’
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍۢ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ
He [i.e. Pharaoh] said, ‘Do you profess faith in Him before I should permit you? He is indeed your chief who has taught you magic! Soon you will know! I will cut off your hands and feet from opposite sides, and I will crucify you all.’
قَالُوا۟ لَا ضَيْرَ ۖ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ
They said, ‘[There is] no harm [in that]! Indeed, we shall return to our Lord.
إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَٰيَٰنَآ أَن كُنَّآ أَوَّلَ ٱلْمُؤْمِنِينَ
Indeed we hope our Lord will forgive us our offences for being the first to believe.’
۞ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِىٓ إِنَّكُم مُّتَّبَعُونَ
Then We revealed to Moses, [saying],‘Set out with My servants at night, for you will be pursued.’
فَأَرْسَلَ فِرْعَوْنُ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
Then Pharaoh sent heralds to the cities,
إِنَّ هَٰٓؤُلَآءِ لَشِرْذِمَةٌۭ قَلِيلُونَ
[proclaiming:] ‘These are indeed a small band.
وَإِنَّهُمْ لَنَا لَغَآئِظُونَ
They have aroused our wrath,
وَإِنَّا لَجَمِيعٌ حَٰذِرُونَ
and we are alert and fully prepared.’
فَأَخْرَجْنَٰهُم مِّن جَنَّٰتٍۢ وَعُيُونٍۢ
So We took them out of gardens and springs,
وَكُنُوزٍۢ وَمَقَامٍۢ كَرِيمٍۢ
and [made them leave behind] treasures and stately homes.
كَذَٰلِكَ وَأَوْرَثْنَٰهَا بَنِىٓ إِسْرَٰٓءِيلَ
So it was; and We bequeathed them to the Children of Israel.
فَأَتْبَعُوهُم مُّشْرِقِينَ
Then they pursued them at sunrise.
فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ قَالَ أَصْحَٰبُ مُوسَىٰٓ إِنَّا لَمُدْرَكُونَ
When the two hosts sighted each other, the companions of Moses said, ‘Indeed we have been caught up.’
قَالَ كَلَّآ ۖ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ
He said, ‘Certainly not! Indeed my Lord is with me. He will guide me.’
فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍۢ كَٱلطَّوْدِ ٱلْعَظِيمِ
Thereupon We revealed to Moses: ‘Strike the sea with your staff!’ Whereupon it parted, and each part was as if it were a great mountain.
وَأَزْلَفْنَا ثَمَّ ٱلْءَاخَرِينَ
There, We brought the others near,
وَأَنجَيْنَا مُوسَىٰ وَمَن مَّعَهُۥٓ أَجْمَعِينَ
and We delivered Moses and all those who were with him.
ثُمَّ أَغْرَقْنَا ٱلْءَاخَرِينَ
Then We drowned the rest.
إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
There is indeed a sign in that, but most of them do not have faith.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Indeed your Lord is the All-mighty, the All-merciful.
English translation: Ali Quli Qarai
The sūra's first and longest narrative sets Mūsā against Firʿawn, and every present source reads it as the paradigm the whole sūra is building: al-Mīzān frames it explicitly — the prophet-stories are marshalled so the Prophet (ṣ) may see that "he is no innovation among the messengers," each sealed with most of them were not believers. Ṭabarsī opens on the same note: the stories are "a consolation and a spur to patience in the assurance of coming victory."
The commissioning (10–17). Mūsā's plea — I fear they will deny me, my breast straitens, my tongue is not loosed — is analysed grammatically by Ṭabarsī, Ṭūsī and al-Mīzān alike; Ṭabāṭabāʾī notes that on Yaʿqūb's reading the three complaints collapse into one (fear of denial), matching the parallel in al-Qaṣaṣ, and that the request for Hārūn is a plea for a helper, not a shrinking from the charge. All read kallā as God's reassuring rebuff of the fear of being killed.
"What is the Lord of the worlds?" (23–31). Here the sources diverge in depth. Ṭabarsī and Ṭūsī explain that Firʿawn asked "of what genus" God is, and that Mūsā deliberately answered not with a genus — God has none — but with the works that prove Him: Lord of the heavens and the earth. al-Mīzān builds this into its richest argument: against a pagan theology of many intermediary "lords," Mūsā's reply is a proof of the oneness of lordship (tawḥīd al-rubūbiyya) drawn from the unity of governance (tadbīr) running through the cosmos; the three restatements (heavens/earth, your forefathers, East/West) each press the same demonstration and strip Firʿawn of his own claim to be a "lord," until, cut off from argument, he resorts to the threat of prison — "the way of the obstinate ignorant." The Imāmī sources al-Qummī and al-Baḥrānī frame the same exchange vividly as a dispute over God's "how" (kayfiyya) versus His attributes, with Firʿawn marvelling, "I ask about the how and he answers about the attributes!"
Mūsā's "I was of those who stray" (20). All sources refuse to read this as confession of sin. Ṭabarsī and Ṭūsī gloss ḍalāl as ignorance that the blow would kill, or unintended error. al-Mīzān grounds this in al-Qaṣaṣ (God gave Mūsā ḥukm and knowledge before the killing) and reads ḍalāl as the ignorance opposed to ḥukm. al-Baḥrānī preserves al-Riḍā's answer to al-Maʾmūn on prophetic infallibility: it means "astray from the road, falling upon one of your cities," comparing He found you erring and guided (93:7) — an important cross-check on this sensitive verse.
The contest and the sea (34–66). al-Qummī and al-Baḥrānī carry the great Imāmī narrative (via Abān ← al-Ṣādiq): the staff striking Firʿawn's gate, Hāmān's taunt "will you become the follower of a slave?", the iron dome, the thousand sorcerers reduced to eighty, the staff swallowing their fakery amid a lethal stampede, and the sea's own dialogue with Mūsā ("You are too proud, Mūsā…"), its parting into twelve roads, and Firʿawn's drowning with Jibrīl thrusting clay into his mouth. Ṭabarsī and Ṭūsī supply the sober exegesis around this — the two proofs latent in the staff-into-serpent (of God and of prophethood), the magicians' quicksilver trick, the number of the "small band" (Ibn Masʿūd: 670,000), and al-Ḥasan's report that Firʿawn amputated none of the believing magicians. al-Baḥrānī adds the sobering tradition of the believer's son who drowned beside his blaspheming father — "when retribution descends it spares none who drew near the sinner" — and, from al-Ṣādiq, that the rising Qāʾim will recite Mūsā's words so I fled from you when I feared you. The passage closes, as each will, on most of them were not believers; your Lord is the Almighty, the Merciful — Ṭabarsī's gentle word to the Prophet: marvel not that your people sit back, for they follow their forebears.