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Guide me: i.e., show me some way of escape from danger. This actually happened for Pharaoh's host was drowned. The faith of Moses stands in strong contrast to the fears of his people.
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See {20: 77} and the corresponding note [61]. Cf. also the Biblical account (Exodus xiv, 21), according to which "the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided".
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Lit., "the others".
The miracle was twofold: (1) Moses with his people passed safely through the sea; and (2) Pharaoh and his great host were drowned in the sea.
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From various indications in the Bible (in particular, Exodus xiv, 2 and 9), it appears that the miracle of the crossing of the Red Sea took place at the north-western extremity of what is known today as the Gulf of Suez. In those ancient times it was not as deep as it is now, and in some respects may have resembled the shallow part of the North Sea between the mainland and the Frisian Islands, with its total ebbs which lay bare the sandbanks and make them temporarily passable, followed by sudden, violent tides which submerge them entirely.
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As it was then, so it is now. In spite of the obvious Signs of Allah, people who are blind in their obstinate resistance to Truth accomplish their own destruction, while humble, persecuted men of Faith are transformed by the Light of Allah, and obtain salvation.
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See note [6] on verses {8-9}.
Nothing that the powers of evil can do, will ever defeat the merciful Purpose of Allah. Evil, in resisting good, will effect its own destruction.
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I.e., to the kind of people spoken of in verses {3-8} of this surah.
For the argument of this Sura the incidents in Abraham's life are not relevant and are not mentioned. What is mentioned is: (1) the steps by which he taught about the sin of false worship, in the form of a Dialogue; (2) the aims of a righteous man not only in his individual life, but for his ancestors and posterity, in the form of a Prayer; and (3) a picture of the Future Judgment, in the form of a vision. (1) is covered by verses 70-82; (2) by 83-87; and (3) by 88-102.
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They want to show their true and assiduous devotion. But Abraham goes at once to the heart of the matter by asking: "To whom is your devotion paid? Is the object worthy of it?"
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The particle bal at the beginning of the sentence expresses astonishment. Thus, evading a direct answer to Abraham's criticism of idol-worship, his people merely stress its antiquity, forgetting - as Zamakhshari points out - that "ancient usage and precedence in time are no proof of [a concept's] soundness". Razi, for his part, states that the above verse represents "one of the strongest [Qur'anic] indications of the immorality (fasad) inherent in [the principle of] taqlid'', i.e., the blind, unquestioning adoption of religious concepts or practices on the basis of one's uncritical faith in no more than the "authority" of a scholar or religious leader.
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