Prophet Musa (Moses), peace be upon him, talks to the Firawn (Pharoah)

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Prophet Musa (Moses), peace be upon him, talks to the Firawn (Pharoah).

وَإِذْ نَادَى رَبُّكَ مُوسَى أَنِ ائْتَ الْقَوْمَ الظَّـلِمِينَ

(10. And (remember) when your Lord called Musa (saying): “Go to the people who are wrongdoers.”)

 قَوْمَ فِرْعَوْنَ أَلا يَتَّقُونَ

 (11. “The people of Fira`wn. Will they not have Taqwa”)

 قَالَ رَبِّ إِنِّى أَخَافُ أَن يُكَذِّبُونِ

(12. He said: “My Lord! Verily, I fear that they will deny me,”)

 وَيَضِيقُ صَدْرِى وَلاَ يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَى هَـرُونَ

(13. “And my breast straitens, and my tongue expresses not well. So send for Harun.”)

 وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ

(14. “And they have a charge of crime against me, and I fear they will kill me. ”)

قَالَ كَلاَّ فَاذْهَبَا بِـَايَـتِنَآ إِنَّا مَعَكُمْ مُّسْتَمِعُونَ

(15. (Allah) said: “Nay! Go you both with Our signs. Verily, We shall be with you, listening.”)

فَأْتِيَا فِرْعَوْنَ فَقُولا إِنَّا رَسُولُ رَبِّ الْعَـلَمِينَ

 (16. “And go both of you to Fira`wn, and say: `We are the Messengers of the Lord of Al-`Alamin,’)

أَنْ أَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ

(17. `So allow the Children of Israel to go with us.”’)

قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيداً وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ

(18. (Fir`awn) said (to Musa): “Did we not bring you up among us as a child And you did dwell many years of your life with us.”)

وَفَعَلْتَ فَعْلَتَكَ الَّتِى فَعَلْتَ وَأَنتَ مِنَ الْكَـفِرِينَ

(19. “And you did your deed, which you did. While you were one of the ingrates.”)

 قَالَ فَعَلْتُهَآ إِذاً وَأَنَاْ مِنَ الضَّآلِّينَ

(20. Musa said: “I did it then, when I was in error.”)

 فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْماً وَجَعَلَنِى مِنَ الْمُرْسَلِينَ

(21. “So, I fled from you when I feared you. But my Lord has granted me Hukm, and made me one of the Messengers.”)

 وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِى إِسْرَءِيلَ

(22. “And this is the past favor with which you reproach me, — that you have enslaved the Children of Israel.”)

Surah 26 As Shuara Verse 10-22

Tafsir Ibn Kathir

Allah tells us what He commanded His servant, son of `Imran and Messenger Musa, peace be upon him, who spoke with Him, to do, when He called him from the right side of the mountain, and conversed with him, and chose him, sent him, and commanded him to go to Fir`awn and his people. Allah says:

(And when your Lord called Musa: “Go to the people who are wrongdoers. The people of Fir`awn. Will they not have Taqwa” He said: “My Lord! Verily, I fear that they will deny me, And my breast straitens, and my tongue expresses not well. So send for Harun. And they have a charge of crime against me, and I fear they will kill me.”) So, Musa asked Allah to remove these difficulties for him, as he said in Surah Ta Ha:

(Musa said: “O my Lord! Open for me my chest. And ease my task for me.”) (20:25-26) until:

(You are granted your request, O Musa!) (20:36)

(And they have a charge of crime against me, and I fear they will kill me.) because he had killed that Egyptian, which was the reason that he left the land of Egypt.

((Allah) said: “Nay!…”) Allah told him: do not be afraid of anything like that. This is like the Ayah,

(Allah said: “We will strengthen your arm through your brother, and give you both power) meaning, proof;

(so they shall not be able to harm you, with Our signs, you two as well as those who follow you will be the victors) (28:35),

(Go you both with Our signs. Verily, We shall be with you, listening.) This is like the Ayah,

(I am with you both, hearing and seeing) (20:46). Meaning, `I will be with you by My protection, care, support and help.’

(And go both of you to Fir`awn, and say: `We are the Messengers of the Lord of the all that exists.’) This is like the Ayah,

(Verily, we are both Messengers of your Lord) (20:47). which means, `both of us have been sent to you,’

(So allow the Children of Israel to go with us.) Meaning, `let them go, free them from your captivity, subjugation and torture, for they are the believing servants of Allah, devoted to Him, and with you they are in a position of humiliating torture.’ When Musa said that to him, Fir`awn turned away and ignored him completely, regarding him with scorn and thinking little of him. Saying:

(Did we not bring you up among us as a child) meaning, we brought you up among us, in our home and on our bed, we nourished you and did favors for you for many years, and after all that you responded to our kindness in this manner: you killed one of our men and denied our favors to you.’ So he said to him:

(While you were one of the ingrates.) meaning, one of those who deny favors. This was the view of Ibn `Abbas and `Abdur-Rahman bin Zayd bin Aslam, and was the view favored by Ibn Jarir.

((Musa) said: “I did it then…”) meaning, at that time,

(when I was in error.) meaning, `before revelation was sent to me and before Allah made me a Prophet and sent me with this Message.’

(So, I fled from you when I feared you. But my Lord has granted me Hukm, and made me one of the Messengers.) means, `the first situation came to an end and another took its place. Now Allah has sent me to you, and if you obey Him, you will be safe, but if you oppose Him, you will be destroyed.’ Then Musa said:

(And this is the past favor with which you reproach me, — that you have enslaved the Children of Israel.) meaning, `whatever favors you did in bringing me up are offset by the evil you did by enslaving the Children of Israel and using them to do your hard labor. Is there any comparison between your favors to one man among them and the evil you have done to all of them What you have mentioned about me is nothing compared to what you have done to them.’

قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَـلَمِينَ

(23. Fir`awn said: “And what is the Lord of Al-`Alamin”)

قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ مُّوقِنِينَ

(24. (Musa) said: “The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty.”)

 قَالَ لِمَنْ حَوْلَهُ أَلاَ تَسْتَمِعُونَ

(25. (Fir`awn) said to those around: “Do you not hear (what he says)”)

 قَالَ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ الاٌّوَّلِينَ

 (26. (Musa) said: “Your Lord and the Lord of your ancient fathers!”)

قَالَ إِنَّ رَسُولَكُمُ الَّذِى أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ

 (27. (Fir`awn) said: “Verily, your Messenger who has been sent to you is a madman!”)

قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ تَعْقِلُونَ

(28. (Musa) said: “Lord of the east and the west, and all that is between them, if you did but understand!”)

Surah 26 Ash Shuara Verse 23-28

Tafsir Ibn Kathir

((Fir`awn said:) “And what is the Lord of the `Alamin”) This is because he used to say to his people: 

(I know not that you have a god other than me.) (28:28)

(Thus he fooled his people, and they obeyed him.) (43:54) They used to deny the Creator, may He be glorified, and they believed that they had no other lord than Fir`awn. When Musa said to them: “I am the Messenger of the Lord of the worlds,” Fir`awn said to him, “Who is this who you are claiming is the Lord of Al-`Alamin other than me” This is how it was interpreted by the scholars of the Salaf and the Imams of later generations. As-Suddi said, “This Ayah is like the Ayah,

((Fir`awn) said: “Who then, O Musa, is the Lord of you two” He said: “Our Lord is He Who gave to each thing its form and nature, then guided it aright.”) (20:49-50) Those among the philosophers and others who claimed that this was a question about the nature or substance [of Allah] are mistaken. Fir`awn did not believe in the Creator in the first place, so he was in no position to ask about the nature of the Creator; he denied that the Creator existed at all, as is apparent from the meaning, even though proof and evidence had been established against him. When Fir`awn asked him about the Lord of Al-`Alamin, Musa said:

((Musa) said: “The Lord of the heavens and the earth, and all that is between them…”) meaning, the Creator, Sovereign and Controller of all that, their God Who has no partner or associate. He is the One Who has created all things. He knows the higher realms and the heavenly bodies that are in them, both those that are stationary and those that move and shine brightly. He knows the lower realms and what is in them; the oceans, continents, mountains, trees, animals, plants and fruits. He knows what is in between the two realms; the winds, birds, and whatever is in the air. All of them are servants to Him, submitting and humbling themselves before Him.

(if you seek to be convinced with certainty. ) means, if you have believing hearts and clear insight. At this, Fir`awn turned to the chiefs and leaders of his state around him, and said to them — mockingly expressing his disbelief in Musa:

(“Do you not hear”) meaning, `are you not amazed by what this man is claiming — that you have another god other than me’ Musa said to them:

(Your Lord and the Lord of your ancient fathers!) meaning, the One Who created you and your forefathers, those who came before Fir`awn and his time.

(He said) that is, Fir`awn said:

(Verily, your Messenger who has been sent to you is a madman!) meaning, there is no sense in his claim that there is any god other than me!’

((Musa) said) — to those in whose hearts Fir`awn had planted doubts:

(Lord of the east and the west, and all that is between them, if you did but understand!) `He is the One Who made the east the place where the heavenly bodies rise, and made the west the place where they set; this is the system to which He has subjugated all the heavenly bodies, stationary and moving. If what Fir`awn claims is true, that he is your lord and your god, then let him turn things around so that the heavenly bodies set in the east and rise in the west.’ This is similar to the Ayah,

(who disputed with Ibrahim about his Lord, because Allah had given him the kingdom When Ibrahim said: “My Lord is He Who gives life and causes death.” He said, “I give life and cause death.” Ibrahim said, “Verily, Allah brings the sun from the east. So cause it to rise from the west.”) (2:258) So when Fir`awn was defeated in debate, he resorted to the use of his force and power, believing that this would be effective in dealing with Musa, peace be upon him, so he said, as Allah tells us:

قَالَ لَئِنِ اتَّخَذْتَ إِلَـهَاً غَيْرِى لأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ

(29. He said: “If you choose a god other than me, I will certainly put you among the prisoners.”)

 قَالَ أَوَلَوْ جِئْتُكَ بِشَىءٍ مُّبِينٍ

(30. He said: “Even if I bring you something manifest”)

قَالَ فَأْتِ بِهِ إِن كُنتَ مِنَ الصَّـدِقِينَ

(31. He said: “Bring it forth then, if you are of the truthful!”)

 فَأَلْقَى عَصَـهُ فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ

(32. So he threw his stick, and behold, it was a serpent, manifest.)

وَنَزَعَ يَدَهُ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـظِرِينَ

 (33. And he drew out his hand, and behold, it was white to all beholders!)

قَالَ لِلْمَلإِ حَوْلَهُ إِنَّ هَـذَا لَسَـحِرٌ عَلِيمٌ

(34. He said to the chiefs around him: “Verily, this is indeed a well-versed sorcerer.”)

يُرِيدُ أَن يُخْرِجَكُمْ مِّنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ

 (35. “He wants to drive you out of your land by his sorcery: what is it then that you command”)

قَالُواْ أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِى الْمَدَآئِنِ حَـشِرِينَ

 (36. They said: “Put him off and his brother (for a while), and send callers to the cities;”)

يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ

 (37. “To bring up to you every well-versed sorcerer.”)

Surah 26 Ash Shuara Verse  29-37

Tafsir Ibn Kathir

When proof had been established against Fir`awn, clearly and rationally, he resorted to using force against Musa, thinking that after this there would no further room for discussion. So he said:

(If you choose a god other than me, I will certainly put you among the prisoners.) To this, Musa responded:

(Even if I bring you something manifest) meaning, clear and definitive proof.

(Fir`awn said: “Bring it forth then, if you are of the truthful!” So he threw his stick, and behold, it was a serpent, manifest.) meanig, it was very clear and obvious, with a huge body and a big mouth, terrifying in appearance.

(And he drew out his hand,) meaning, from his sleeve,

(and behold, it was white to all beholders!) It was shining like a piece of the moon. Since Fir`awn was already doomed, he hastened to stubborn denial, and said to the chiefs around him:

(Verily, this is indeed a well-versed sorcerer.) One who knows a great deal of magic or witchcraft. Fir`awn was trying to convince them that this was sorcery, not a miracle. Then he provoked them against Musa, trying to make them oppose him and disbelieve in him, and said:

(He wants to drive you out of your land by his sorcery…) meaning, `he wants to capture the people’s hearts and win them over by doing this, so that they will support him, and help him and follow him, and he will defeat you in your own land and take the land from you. So advise me, what should I do with him’

(They said: “Put him off and his brother, and send callers to the cities; to bring up to you every well-versed sorcerer.”) meaning, `delay him and his brother until you gather together all the sorcerers from every city and region of your kingdom so that they may confront him and produce something like he produces, then you will defeat him and have the victory.’ So Fir`awn did as they suggested, which is what Allah decreed would happen to them, so that all the people would gather in one place and the signs and proof of Allah would be made manifest before them all in one day.

www.tafsir.com

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The Prophethood of Prophet Musa (Moses), peace be upon him

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Prophethood of Prophet Musa (Moses), peace be upon him.

اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى وَلاَ تَنِيَا فِى ذِكْرِى

 (42. Go you and your brother with My Ayat, and do not, you both, slacken and become weak in My remembrance.)

اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى

(43. Go both of you to Fir`awn, verily, he has transgressed.)

 فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى

(44. And speak to him mildly, perhaps he may accept admonition or fear (Allah).)

Surah 20 Ta Ha Verse 42-44

(Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles.

(And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, “This means do not be slow.” Mujahid reported that Ibn `Abbas said, “This means do not be weak.” The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah’s statement;

(Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him. 

(And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says,

(Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) ﴿16:125﴾ Concerning Allah’s statement,

(perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction,

(or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says,

(For such who desires to remember or desires to show his gratitude.) ﴿25:62 ﴾ Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.

قَالاَ رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى

 (45. Both of them said: “Our Lord! Verily, we fear lest he should hasten to punish us or lest he should transgress.”)

 قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى

 (46. He (Allah) said: “Fear not, verily, I am with you both, hearing and seeing.”)

فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى

 (47. “So go you both to him, and say: ‘Verily, we are both Messengers of your Lord, so let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!”)

إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى

(48. `Truly, it has been revealed to us that the torment will be for him who denies, and turns away.`”)

Surah 20 Ta Ha Verse 45-48

Tafsir Ibn Kathir

Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him:

(Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, “To exceed the bounds.”

(He (Allah) said: “Fear not, verily, I am with you both, hearing and seeing.”) meaning; “Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support.”

(So go you both to him, and say: “Verily, we are both Messengers of your Lord…”)

Concerning his statement,

(indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord.

(And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.’ Because of this, when the Messenger of Allah wrote a letter to Heraclius, the emperor of Rome, beginning with,

(In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn,

(And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says,

(Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) ﴿79:37-39﴾ Allah, the Exalted, also says,

Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) ﴿92:14-16﴾ Allah also says,

(So he neither believed nor prayed! But on the contrary, he belied and turned away.) ﴿75:31-32﴾ This means that he denied with his heart and turned away by his actions.

 قَالَ فَمَن رَّبُّكُمَا يمُوسَى

(49. Fir`awn said: “Who then, O Musa, is the Lord of you two”)

قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى

(50. Musa ﴾said: “Our Lord is He Who gave to each thing its form and nature, then guided it aright.”)

قَالَ فَمَا بَالُ الْقُرُونِ الاٍّولَى

(51. Fir`awn  ﴾said: “What about the generations of old”)

  قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَـبٍ لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى

(52. Musa said: “The knowledge thereof is with my Lord, in a Record. My Lord neither errs nor forgets.”)

Surah 20 Ta Ha Verse 49-52

Tafsir Ibn Kathir

 Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner:

(Who then, O Musa, is the Lord of you two) meaning “Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself.”

((Musa) said: “Our Lord is He Who gave to each thing its form and nature, then guided it aright.”) `Ali bin Abi Talhah related that Ibn `Abbas said, “He is saying that He created a mate for everything.” Ad-Dahhak said that Ibn `Abbas said, “He made the man a man, and the donkey a donkey and the sheep a sheep.” Layth bin Abi Sulaym reported from Mujahid that he said, “He gave everything its form.” Ibn Abi Najih said that Mujahid said, “He fashioned the creation of every moving creature.” Sa`id bin Jubayr said concerning His statement,

((Who) gave to each thing its form and nature, then guided it aright.) “He gave each of His creatures what is suitable for its creation.” Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog’s form is not like the sheep’s. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, “He gave to each thing its form and nature, then guided it aright,” is similar to Allah’s statement,

(And Who has measured; and then guided.) ﴿87:3﴾ This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted.

((Fir`awn) said: “What about the generations of old”) The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, “If the matter is as you say, then what happened to those people They did not worship your Lord. Instead they worshipped other gods besides Him.” Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah’s Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds.

(My Lord neither errs nor forgets.) This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.

الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً وَسَلَكَ لَكُمْ فِيهَا سُبُلاً وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى

 (53. Who has made earth for you like a bed; and has opened ways for you therein, and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.)

 كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى

(54. Eat and pasture your cattle; verily, in this are Ayat for men of understanding.)

مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى

(55. Thereof We created you, and into it We shall return you, and from it We shall bring you out once again.)

 وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى

(56. And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.)

Surah 20 Ta Ha Verse 53-56

Tafsir Ibn Kathir

This is from the completion of Musa’s speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said,

(He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa’s reply. Yet, Musa continued by saying, “He is the One Who made the earth as a bed for you.” Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.’ It also may mean `that which you stand upon, sleep upon or travel upon its back.’

(and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.’ This is just as He, the Exalted, said,

(And placed therein broad highways for them to pass through, that they may be guided.) ﴿21:31

(and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well.

(Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.’

(Verily, in this are Ayat.) This means proofs, signs and evidences.

(for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him.

(Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.’ The statement, “And from it We shall bring you out once again,” means,

(On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) ﴿17:52 ﴾ This Ayah is similar to Allah’s statement,

(He said: “Therein you shall live, and therein you shall die, and from it you shall be brought out.”) ﴿7:25

(And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says,

(And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) ﴿27:14

 قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يمُوسَى

(57. He (Fir`awn) said: “Have you come to drive us out of our land with your magic, O Musa”)

فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً لاَّ نُخْلِفُهُ نَحْنُ وَلاَ أَنتَ مَكَاناً سُوًى

 (58. “Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance.”)

قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى

(59. (Musa) said: “Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon).”)

Surah 20 Ta Ha Verse 57-59

Tafsir Ibn Kathir

Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, “This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us.” Fir`awn then said, “Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing.”

(so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.’ With this, Musa said to them,

(Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year’s festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said,

(and let the people assemble) meaning all of them.

(when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, “The day of their festivity was the day of `Ashura’.” As-Suddi, Qatadah and Ibn Zayd said, “It was the day of their great celebration.” Sa`id bin Jubayr said, “It was the day of their great bazzar.” These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, “It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not.”

Allah, Glorified and Praised, commands Musa (Moses) and Harun (Aaron), peace be upon them, to go to the Firawn (Phaorah)

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Allah, Glorified and Praised, commands Musa (Moses) and Harun (Aaron), peace be upon them, to go to the Firawn (Phaorah).

وَهَلْ أَتَاكَ حَدِيثُ مُوسَى

(9. And has there come to you the story of Musa)

 إِذْ رَأَى نَاراً فَقَالَ لاًّهْلِهِ امْكُثُواْ إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى آتِيكُمْ مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى

(10. When he saw a fire, he said to his family: “Wait! Verily, I have seen a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire.”)

Surah 20 Ta Ha Verse 9-10

Tafsir Ibn Kathir

From this point, Allah begins to mention the story of Musa, how revelation began to come to Him, and Allah’s speaking directly to him. This occurred after Musa had completed the time agreed upon between he and his father-in-law that he would herd sheep. He was traveling with his family, and it has been said that he was headed for the land of Egypt, after having been away from it for more than ten years. He had his wife with him and he became lost on the way during a cold, wintery night. Therefore, he settled down, making a camp between some mountain passes and mountains that were covered with snow, sleet, dense clouds, darkness and fog. He began to try to make a fire with a kindling device he had with him, in order to produce some light, as was customary. However, it would not kindle anything and it even stopped giving off sparks. While he was in this condition, he saw a fire from the side of the mountain. It appeared to him to be a fire glowing from the right side of the mountain from where he was. He then announced the good news to his family saying,

(Verily, I have seen a fire; perhaps I can bring you some burning brand) This means a flame from a fire. In another Ayah he said,

(or a burning firebrand.) [28:29]) This is a coal that has a burning flame.

(that you may warm yourselves. ) [28:29] This proves that it was in fact cold weather at that time. Concerning his statement,

(some burning brand) This proves that it was dark. In reference to his statement,

(or find some guidance at the fire.) This means someone who can guide me to the road. This proves that he lost the road. This is as Ath-Thawri reported from Abu Sa`id Al-A`war, from `Ikrimah, from Ibn `Abbas that he said concerning Allah’s statement,

(or find some guidance at the fire.) “This means someone who will guide me to the road. They were cold and had lost their way. Then, when he (Musa) saw the fire he said, `Either I will find someone who can guide us to the road, or at least I can bring you all some fire that you can kindle with.’ ”

فَلَمَّآ أَتَاهَا نُودِىَ يمُوسَى

(11. And when he came to it (the fire), he was called by name: “O Musa!”)

 إِنِّى أَنَاْ رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى

(12. “Verily, I am your Lord! So take off your shoes; you are in the sacred valley, Tuwa.”)

وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى

(13. “And I have chosen you. So listen to that which will be revealed (to you)”)

إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ فَاعْبُدْنِى وَأَقِمِ الصَّلَوةَ لِذِكْرِى

(14. “Verily, I am Allah! There is no God but Me, so worship Me, and perform Salah for My remembrance.”)

إِنَّ السَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى

(15. “Verily, the Hour is coming — and I am almost hiding it — that every person may be rewarded for that which he strives.”)

 فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى

(16. “Therefore, let not the one who believes not therein, but follows his own lusts, divert you therefrom, lest you perish.”)

Surah 20 Ta Ha Verse 11-16

Tafsir Ibn Kathir

Allah, the Exalted, says,

And when he came to it,) This is referring to the fire when he approached it.

(He was called by name: “O Musa!”) In another Ayah it says,

(He was called from the right side of the valley, in the blessed place, from the tree: “O Musa! Verily, I am Allah.”)[28:30] However, here Allah says,

(Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,’

(So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, “They (his sandals) were from the skin of a donkey that was not slaughtered.” It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah’s statement,

(Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, “It is the name of the valley.” Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred’ and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah’s statement,

(When his Lord called him in the sacred valley of Tuwa.) [79:16] Allah’s statement,

(And I have chosen you.) is similar to His statement,

(I have chosen you above men by My Messages, and by My speaking (to you).) [7:144] This means over all human beings of that time. It has also been said that Allah said, “O Musa, do you know why I chose to speak to you directly out of all of the people” Musa said, “No.” Allah then said, “Because I have not made anyone humble himself as much as you have humbled yourself. ” Concerning Allah’s statement,

(So listen to that which will be revealed.) “Now listen to what I say to you and what I reveal to you.”

(Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah’s statement,

(so worship Me,) This means, “Single Me out alone for worship, and establish My worship without associating anything with Me.”

(and perform Salah for My remembrance.) It has been said that this means, “Pray in order to remember Me.” It has also been said that it means, “And establish the prayer whenever you remember Me.” There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah said,

(Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah said,

(Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah’s statement,

(Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah’s statement,

(I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, “I almost kept it hidden — from myself.” Ibn `Abbas then would say, “Because nothing is ever hidden from Allah’s Self.” `Ali bin Abi Talhah reported from Ibn `Abbas that he said,

(I am almost hiding it.) “This means that no one knows its appointed time except Me (Allah).” Allah also said,

(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) [7:187] This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah’s statement,

(that every person may be rewarded for that which he strives.) “I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did.”

(So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) [99:7-8]

(You are only being requited for what you used to do.) [52:16] Allah said,

(Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, “Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost.

(lest you perish.) This means that you will be destroyed and ruined.

(And what will his wealth avail him when he goes down (in destruction)) [92:11]

وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى

(17. “And what is that in your right hand, O Musa”)

قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى

(18. He said: “This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.”)

قَالَ أَلْقِهَا يمُوسَى

(19. (Allah) said: “Cast it down, O Musa!”)

 فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى

(20. He cast it down, and behold! It was a snake, moving quickly. )

 قَالَ خُذْهَا وَلاَ تَخَفْ سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى

(21. Allah said: “Grasp it and fear not; We shall return it to its former state.”)

Surah 20 Ta Ha Verse 17-21

Tafsir Ibn Kathir

This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah’s statement,

(And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, “He (Allah) only said this to him in order to draw his attention to it.” It has also been said, “He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now.”

(And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation.

(He said: “This is my stick, whereon I lean…”) I lean on it while I am walking.

(and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ‘ `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, “[It is] when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating.” Maymun bin Mahran also said the same. Concerning his statement,

(and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah’s statement,

((Allah) said: “Cast it down, O Musa!”) “Throw down this stick that is in your right hand, O Musa.”

(He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements.

(moving quickly.) moving restlessly. Concerning Allah’s statement,

(We shall return it to its former state. ) the form that it was in, as you recognized it before.

وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ ءَايَةً أُخْرَى

(22. “And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,”)

 لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى

(23. “That We may show you (some) of Our greater signs.”)

 اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى

(24. “Go to Fir`awn! Verily, he has transgressed.”)

 قَالَ رَبِّ اشْرَحْ لِى صَدْرِى

(25. He said: “O my Lord! Open for me my chest.”)

وَيَسِّرْ لِى أَمْرِى

(26. “And ease my task for me;”)

وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى

(27. “And loosen the knot from my tongue,”)

يَفْقَهُواْ قَوْلِي

(28. “That they understand my speech.”)

وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى

(29. “And appoint for me a helper from my family,”)

هَـرُونَ أَخِى

(30. “Harun, my brother.”)

اشْدُدْ بِهِ أَزْرِى

(31. “Increase my strength with him,”)

وَأَشْرِكْهُ فِى أَمْرِى

(32. “And let him share my task,”)

كَىْ نُسَبِّحَكَ كَثِيراً

(33. “That we may glorify You much,”)

 وَنَذْكُرَكَ كَثِيراً

(34. “And remember You much,”)

إِنَّكَ كُنتَ بِنَا بَصِيراً

 (35. “Verily, You are ever seeing us.”)

Surah 20 Ta Ha Verse 22-35

Tafsir Ibn Kathir

This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying:

(And press your hand to your side:) Allah said in another Ayah,

(And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) [28:32] Mujahid said,

(And press your hand to your side:) “This means put your palm under your upper arm.” When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement,

(it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, “He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime.” This is why Allah says,

(That We may show you (some) of Our greater signs.)

(Go to Fir`awn! Verily, he has transgressed.) This means, “Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord.”

((Musa) said: “O my Lord! Open for me my chest, and ease my task for me.”) Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn’s own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said,

(O my Lord! Open for me my chest, and ease my task for me.) This means, “I cannot perform this task if You do not help me, aid me and support me.”

(And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him,

(Am I not better than this one who is despicable and can scarcely express himself clearly)[43:52] This means that he is not eloquent in speech. Concerning Allah’s statement,

(And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, “Harun was made a Prophet at the same moment that Musa was made a Prophet.” Ibn Abi Hatim recorded that `A’ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, “Which brother in this life was the most beneficial to his brother” The people said, “We do not know.” The man said, “By Allah, I know.” `A’ishah said, “I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother.” The man said, “It is Musa, when he asked for prophethood to be bestowed upon his brother.” Then `A’ishah said, “By Allah, he has spoken truthfully.” This is why Allah commended Musa by saying,

(And he was honorable before Allah.)[33:69] Concerning Musa’s statement,

(Increase my strength with him.) Mujahid said, “This means to make my back strong.”

(And let him share my task.) make him my consultant in this matter.

(That we may glorify You much, and remember You much.) Mujahid said, “A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down.” Concerning his statement,

(Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.

قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى

(36. (Allah) said: “You are granted your request, O Musa!”)

وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى

(37. “And indeed We conferred a favor on you another time (before).”)

إِذْ أَوْحَيْنَآ إِلَى أُمِّكَ مَا يُوحَى

(38. “When We inspired your mother with that which We inspired.”)

أَنِ اقْذِفِيهِ فِى التَّابُوتِ فَاقْذِفِيهِ فِى الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى وَلِتُصْنَعَ عَلَى عَيْنِى

(39. “Saying: `Put him (the child) into the Tabut and put it into the river; then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.’ And I endued you with love from Me, in order that you may be brought up under My Eye.”)

 إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ وَقَتَلْتَ نَفْساً فَنَجَّيْنَـكَ مِنَ الْغَمِّ وَفَتَنَّـكَ فُتُوناً

(40. “When your sister went and said: `Shall I show you one who will nurse him’ So We restored you to your mother, that she might cool her eyes and she should not grieve. Then you did kill a man, but We saved you from great distress and tried you with a heavy trial.”)

Surah 20 Ta Ha Verse 36-40

Tafsir Ibn Kathir

This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah’s previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn’s people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said,

(And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart.) [28:10] So the river carried him to the home of Fir`awn.

(Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of ) grief.) [28:8] Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa’s arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn’s own bed. He would be sustained by Fir`awn’s food and drink, while receiving the love of Fir`awn and his wife. This is why Allah said,

(and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said,

(And I endued you with love from Me,) “This means, `I made My creatures love you.’ ”

(in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, “This means, `You will be raised under Allah’s Eye.’ ” Concerning Allah’s statement,

(When your sister went and said: `Shall I show you one who will nurse him’ So We restored you to your mother, that she might cool her eyes) When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. Allah, the Exalted, says,

(And We had already forbidden (other) foster suckling mothers for him) [28:12] Then, his sister came and said,

(Shall I direct you to a household who will rear him for you, and look after him in a good manner) [28:12] She meant, “Shall I guide you to someone who can nurse him for you for a fee” So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn’s family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. Allah, the Exalted, says here,

(So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you.

(Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn’s people).

(but We saved you from great distress) This is what he was feeling due to Fir`awn’s family intending to kill him. So he fled from them until he came to the water of the people of Madyan. This is when the righteous man said to him,

(Fear you not. You have escaped from the people who are wrongdoers.) [28:25]

إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ وَقَتَلْتَ نَفْساً فَنَجَّيْنَـكَ مِنَ الْغَمِّ وَفَتَنَّـكَ فُتُوناً فَلَبِثْتَ سِنِينَ فِى أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى

(40. Then you stayed a number of years with the people of Madyan. Then you came here according to the fixed term which I ordained (for you), O Musa!)

 وَاصْطَنَعْتُكَ لِنَفْسِى

(41. And I have chosen you for Myself.)

اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى وَلاَ تَنِيَا فِى ذِكْرِى

(42. Go you and your brother with My Ayat, and do not, you both, slacken and become weak in My remembrance.)

اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى

(43. Go both of you to Fir`awn, verily, he has transgressed.)

 فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى

(44. And speak to him mildly, perhaps he may accept admonition or fear (Allah).)

Surah 20 Taha Verse 40-44

Tafsir Ibn Kathir

Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says,

(Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, “For a set appointment.” `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said,

(Then You came here according to the fixed term which I ordained (for you), O Musa!) “For the decree of messengership and prophethood.” Concerning Allah’s statement,

(And I have chosen you for Myself.) This means, “I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will.” Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

Adam and Musa met, and Musa said, “You are the one who made things difficult for mankind and you caused them to be evicted from Paradise.” Adam said, “Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you” Musa replied, “Yes.” Then Adam said, “Did you find that it was preordained upon me before He (Allah) created me” Musa replied, “Yes.” Therefore, Adam defeated Musa’s argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah’s statement,

(Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles.

(And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, “This means do not be slow.” Mujahid reported that Ibn `Abbas said, “This means do not be weak.” The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah’s statement;

(Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him.

(And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says,

(Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) [16:125] Concerning Allah’s statement,

(perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction,

(or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says,

(For such who desires to remember or desires to show his gratitude.) [25:62] Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.

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Allah, Glorified and Praised, speaks to Prophet Musa (Moses), peace be upon him

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Allah, Glorified and Praised, speaks to Prophet Musa (Moses), Alaihi Salaam.

فَلَمَّا قَضَى مُوسَى الاٌّجَلَ وَسَارَ بِأَهْلِهِ ءَانَسَ مِن جَانِبِ الطُّورِ نَاراً قَالَ لاًّهْلِهِ امْكُثُواْ إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى ءَاتِيكُمْ مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ

(29. Then, when Musa had fulfilled the term, and was traveling with his family, he saw a fire in the direction of At-Tur. He said to his family: “Wait, I have seen a fire; perhaps I may bring to you from there some information, or a burning firebrand that you may warm yourselves.”)

فَلَمَّآ أَتَـهَا نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ رَبُّ الْعَـلَمِينَ

(30. So when he reached it, he was called from the right side of the valley, in the blessed place, from the tree: “O Musa! Verily, I am Allah, the Lord of all that exists!”)

 وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّى مُدْبِراً وَلَمْ يُعَقِّبْ يمُوسَى أَقْبِلْ وَلاَ تَخَفْ إِنَّكَ مِنَ الاٌّمِنِينَ

(31. “And throw your stick!” But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) “O Musa! Draw near, and fear not. Verily, you are of those who are secure.”)

اسْلُكْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُواْ قَوْماً فَاسِقِينَ

(32. “Put your hand into the opening of your garment, it will come forth white without a disease; and draw your hand close to your side to be free from the fear. These are two proofs from your Lord to Fir`awn and his chiefs. Verily, they are the people who are rebellious.”)

Surah 28 Al Qasas Verse 29-32

Tafsir Ibn Kathir

In the explanation of the previous Ayah, we have already seen that Musa completed the longer and better of the two terms, which may also be understood from the Ayah where Allah says:

(Then, when Musa had fulfilled the term,) meaning, the longer of the two; and Allah knows best.

(and was traveling with his family,) They said: “Musa missed his country and his relatives, so he resolved to visit them in secret, without Fir`awn and his people knowing. So he gathered up his family and the flocks which his father-in-law had given to him, and set out on a cold, dark, rainy night. They stopped to camp, and whenever he tried to start a fire, he did not succeed. He was surprised by this, and while he was in this state,

(he saw a fire in the direction of At-Tur) he saw a fire burning from a far.

(He said to his family: “Wait, I have seen a fire…”) meaning, `wait while I go there, ‘

(perhaps I may bring to you from there some information,) This was because they lost their way.

(or a burning firebrand that you may warm yourselves.) so that they could get warm and find relief from the cold.

(So when he reached it (the fire), he was called from the right side of the valley,) From the side of the valley that adjoined the mountain on his right, to the west. This is like the Ayah,

(And you were not on the western side, when We made clear to Musa the commandment) (20:44). This indicates that when Musa headed for the fire, he headed in the direction of the Qiblah with the western mountain on his right. He found the fire burning in a green bush on the side of the mountain adjoining the valley, and he stood there amazed at what he was seeing. Then his Lord called him:

(from the right side of the valley, in the blessed place, from the tree.)

(O Musa! Verily, I am Allah, the Lord of all that exists!) meaning, `the One Who is addressing you and speaking to you is the Lord of all that exists, the One Who does what He wills, the One apart from Whom there is no other god or lord, may He be exalted and sanctified, the One Who by His very nature, attributes, words and deeds is far above any resemblance to His creation, may He be glorified.

(And throw your stick!) `the stick that is in your hand’ — as was stated in the Ayah,

(“And what is that in your right hand, O Musa” He said: “This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.”) (20:17-18). The meaning is: `this stick, which you know so well;’

(“Cast it down, O Musa!” He cast it down, and behold! It was a snake, moving quickly.) (20:19-20). Musa knew that the One Who was speaking to him was the One Who merely says to a thing, “Be!” and it is, as we have already stated in (the explanation of) Surah Ta Ha. And here Allah says:

(But when he saw it moving as if it were a snake, he turned in flight,) It moved so quickly, even though it was so big, and its mouth was so huge, with its jaws snapping. It swallowed every rock it passed, and every rock that fell into its mouth fell with a sound like a rock falling into a valley. When he saw that:

(he turned in flight, and looked not back.) he did not turn around, because it is human nature to flee from such a thing. But when Allah said to him:

(O Musa! Draw near, and fear not. Verily, you are of those who are secure.) he came back to his original position. Then Allah said:

(Put your hand into the opening of your garment, it will come forth white without a disease;) meaning, `when you put your hand in your garment and then draw it out, it will be shining white as if it were a piece of the moon or a flash of lightning.’ Allah said:

(without a disease) i.e., with no trace of leukoderma.

(and draw your hand close to your side to be free from the fear.) Mujahid said, “To be free from terror.” Qatadah said, “To be free from fear.” Musa was commanded, when he felt afraid of anything, to draw his hand close to his side to be free from the fear. If he did that, whatever fear he felt would be gone. Perhaps if a person does this, following the example of Musa, and puts his hand over his heart, his fear will disappear or be lessened, if Allah wills; in Allah we place our trust.

(These are two proofs from your Lord) This refers to the throwing down of his stick, whereupon it turned into a moving snake, and his putting his hand into his garment and bringing it forth white without a disease. These were two clear and definitive proofs of the power of the One Who does as He chooses, and of the truth of the prophethood of the one at whose hands these miracles occurred. Allah said:

(to Fir`awn and his chiefs.) meaning his leaders and prominent followers.

(Verily, they are the people who are rebellious.) means, who are disobedient towards Allah and who go against His commands and His religion.

قَالَ رَبِّ إِنِّى قَتَلْتُ مِنْهُمْ نَفْساً فَأَخَافُ أَن يَقْتُلُونِ

(33. He said: “My Lord! I have killed a man among them, and I fear that they will kill me.”)

 وَأَخِى هَـرُونُ هُوَ أَفْصَحُ مِنِّى لِسَاناً فَأَرْسِلْهِ مَعِىَ رِدْءاً يُصَدِّقُنِى إِنِّى أَخَافُ أَن يُكَذِّبُونِ

(34. “And my brother Harun — he is more eloquent in speech than me, so send him with me as a helper to confirm me. Verily, I fear that they will deny me.”)

 قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَـناً فَلاَ يَصِلُونَ إِلَيْكُمَا بِـْايَـتِنَآ أَنتُمَا وَمَنِ اتَّبَعَكُمَا الْغَـلِبُونَ

(35. Allah said: “We will strengthen your arm through your brother, and give you both power, so they shall not be able to harm you, with Our Ayat; you two as well as those who follow you, will be the victors.”)

Surah 28 Al Qasas verse 33-35

Tafsir Ibn Kathir

When Allah commanded him to go to Fir`awn, the one who he had run away from and whose vengeance he feared,

( Musa said: My Lord! I have killed a man among them,) meaning, that Coptic,

(and I fear that they will kill me.) i.e., `when they see me.’

(And my brother Harun — he is more eloquent in speech than me,) Musa, peace be upon him, had a speech defect, because when he had been given the choice between a date and a pearl, he mistakenly picked up a coal and placed it on his tongue, so he found it difficult to speak clearly. Musa said:

(“And loose the knot (the defect) from my tongue. That they understand my speech. And appoint for me a helper from my family, Harun, my brother. Increase my strength with him, And let him share my task.”) (20:27-32) meaning, `give me someone to keep me company in this immense task of prophethood and conveying the Message to this arrogant, tyrannical and stubborn king. ‘ Hence Musa said:

(And my brother Harun — he is more eloquent in speech than me: so send him with me as a helper) meaning, as a support to give strength to my cause and confirm what I say and convey from Allah, because the word of two carries more weight in people’s minds than the word of one. So he said:

(Verily, I fear that they will deny me.) Muhammad bin Ishaq said:

(as a helper to confirm me.) means, `to explain to them what I say, for he can understand me where they may not.’ When Musa asked for this, Allah said to him:

(We will strengthen your arm through your brother,) meaning, `We will add strength to your cause and give you help through your brother, who you have asked to be made a Prophet alongside you.’ This is like the Ayat;

(You are granted your request, O Musa!) (20:36)

(And We granted him his brother Harun, (also) a Prophet, out of Our mercy) (19:53). One of the Salaf said, “There is no one who has ever done a greater favor to his brother than Musa did for Harun, may peace be upon them both, for he interceded for him until Allah made him a Prophet and Messenger with him to Fir`awn and his chiefs. Allah said concerning Musa:

(he was honorable before Allah) (33:69).

(and (We will) give you both power) means, overwhelming evidence.

(so they shall not be able to harm you, with Our Ayat;) means, `they will have no way or means of harming you because you are conveying the signs of Allah.’ This is like the Ayat:

(O Messenger! Proclaim (the Message) which has been sent down to you from your Lord.) until His saying:

(Allah will protect you from mankind) (5:67).

(Those who convey the Message of Allah) until His saying:

(And sufficient is Allah as a Reckoner) (33:39). And sufficient is Allah as a Helper and Supporter. And Allah told them the consequences in this world and the next, for them and for those who followed them,

(you two as well as those who follow you will be the victors.) This is like the Ayat:

(Allah has decreed: “Verily, it is I and My Messengers who shall be the victorious.” Verily, Allah is All-Powerful, All-Mighty.) (58:21)

(Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life) (40:51) to the end of the Ayah.

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Prophet Musa (Moses), peace be upon him, gets married

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Prophet Musa (Moses), peace be upon him, gets married.

فَجَآءَتْهُ إِحْدَاهُمَا تَمْشِى عَلَى اسْتِحْيَآءٍ قَالَتْ إِنَّ أَبِى يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا فَلَمَّا جَآءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لاَ تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّـلِمِينَ

(25. Then there came to him one of them, walking shyly. She said: “Verily, my father calls you that he may reward you for having watered (our flocks) for us.” So when he came to him and narrated the story, he said: “Fear you not. You have escaped from the people who are wrongdoers.”)

 قَالَتْ إِحْدَاهُمَا يأَبَتِ اسْتَـْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَـْجَرْتَ الْقَوِىُّ الأَمِينُ

(26. And said one of them (the two women): “O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.”)

 قَالَ إِنِّى أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَىَّ هَاتَيْنِ عَلَى أَن تَأْجُرَنِى ثَمَانِىَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْراً فَمِنْ عِندِكَ وَمَآ أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ سَتَجِدُنِى إِن شَاءَ اللَّهُ مِنَ الصَّـلِحِينَ

(27. He said: “I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favor) from you. But I intend not to place you under a difficulty. If Allah wills, you will find me one of the righteous.”)

 قَالَ ذَلِكَ بَيْنِى وَبَيْنَكَ أَيَّمَا الاٌّجَلَيْنِ قَضَيْتُ فَلاَ عُدْوَانَ عَلَىَّ وَاللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ

(28. He (Musa) said: “That (is settled) between me and you: whichever of the two terms I fulfill, there will be no injustice to me, and Allah is Surety over what we say.”)

Surah 28 Al Qasas Verse 25-28

Tafsir Ibn Kathir

(My Lord! Truly, I am in need of whatever good that You bestow on me!”) the women heard him.”

When the two women came back quickly with the sheep, their father was surprised that they returned so soon. He asked them what had happened, and they told him what Musa, peace be upon him, had done. So he sent one of them to call him to meet her father. Allah says:

(Then there came to him one of them, walking shyly.) meaning, she was walking like a free woman, as it was narrated from the Commander of the faithful, `Umar, may Allah be pleased with him: “She was covering herself from them with the folds of her garment.” Ibn Abi Hatim recorded that `Amr bin Maymun said, `Umar, may Allah be pleased with him, said: “She came walking shyly, putting her garment over her face. She was not one of those audacious women who come and go as they please.” This chain of narrators is Sahih.

(She said: “Verily, my father calls you that he may reward you for having watered (our flocks) for us.”) This is an example of good manners: she did not invite him directly lest he have some suspicious thoughts about her. Rather she said: “My father is inviting you so that he may reward you for watering our sheep,” i.e., give you some payment for that.

(So when he came to him and narrated the story, ) means, he told him about his story and why he had to leave his country.

(he said: “Fear you not. You have escaped from the people who are wrongdoers.”) He was saying: `calm down and relax, for you have left their kingdom and they have no authority in our land.’ So he said:

(You have escaped from the people who are wrongdoers.)

(And said one of them: “O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.”) One of the two daughters of the man said this, and it was said that she was the one who had walked behind Musa, peace be upon him. She said to her father:

(O my father! Hire him!) as a shepherd to look after the sheep. `Umar, Ibn `Abbas, Shurayh Al-Qadi, Abu Malik, Qatadah, Muhammad bin Ishaq and others said: “When she said:

(Verily, the best of men for you to hire is the strong, the trustworthy.) her father said to her, `What do you know about that’ She said to him, `He lifted a rock which could only be lifted by ten men, and when I came back with him, I walked ahead of him, but he said to me, walk behind me, and if I get confused about the route, throw a pebble so that I will know which way to go.”’ `Abdullah (Ibn Mas`ud) said, “The people who had the most discernment were three: Abu Bakr’s intuition about `Umar; the companion of Yusuf when he said, `Make his stay comfortable’; and the companion of Musa, when she said:

(O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.).”

(I intend to wed one of these two daughters of mine to you,) means, this old man asked him to take care of his flocks, then he would marry one of his two daughters to him.

(on condition that you serve me for eight years; but if you complete ten years, it will be (a favor) from you.) meaning, `on the condition that you tend my flocks for eight years, and if you want to give me two extra years, that is up to you, but if you do not want to, then eight years is enough.’

(But I intend not to place you under a difficulty. If Allah wills, you will find me one of the righteous.) means, `I do not want to put pressure on you or cause you any inconvenience or argue with you.’ Ibn Abi Hatim recorded that `Ali bin Rabah Al-Lakhmi said, “I heard `Utbah bin An-Nadar As-Sulami, the Companion of the Messenger of Allah narrating that the Messenger of Allah said:

(Musa, peace be upon him, hired himself out for the purpose of keeping chaste and to feed himself.) And Allah tells us about Musa, peace be upon him:

(He said: “That (is settled) between me and you: whichever of the two terms I fulfill, there will be no injustice to me, and Allah is Surety over what we say.”) Musa said to his father-in-law, “The matter is as you say. You have hired me for eight years, and if I complete ten years, that is my choice, but if I do the lesser amount, I will still have fulfilled the covenant and met the conditions.” So he said:

(whichever of the two terms I fulfill, there will be no injustice to me,) meaning, `there will be no blame on me. The complete term is permissible but it is still regarded as something extra.’ This is like the Ayah,

(But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him) (2:203). And the Messenger of Allah said to Hamzah bin `Amr Al-Aslami, may Allah be pleased with him, who used to fast a great deal and who asked him about fasting while traveling:

(If you wish, then fast, and if you wish, do not fast.) even though it is better to fast, according to the evidence of other reports. And there is evidence which indicates that Musa, peace be upon him, fulfilled the longer of the two terms. Al-Bukhari recorded that Sa`id bin Jubayr said: “A Jew from the people of Hirah asked me; `Which of the two terms did Musa fulfill’ I said, `I do not know until I go to the scholar of the Arabs and ask him.’ So I went to Ibn `Abbas, may Allah be pleased with him, and asked him. He said: `He fulfilled the longer and better of them, for when a Messenger of Allah said he would do a thing, he did it.”’ This is how it was recorded by Al-Bukhari.

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Prophet Musa (Moses), peace be upon him, leaves the City of Egypt

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Prophet Musa (Moses), Alaihi Salaam, leaves the City of Egypt.

وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى ءَاتَيْنَـهُ حُكْماً وَعِلْماً وَكَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(14. And when he reached maturity, and was complete, We bestowed on him Hukm and knowledge. And thus do We reward the doers of good.)

وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلاَنِ هَـذَا مِن شِيعَتِهِ وَهَـذَا مِنْ عَدُوِّهِ فَاسْتَغَـثَهُ الَّذِى مِن شِيعَتِهِ عَلَى الَّذِى مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَـذَا مِنْ عَمَلِ الشَّيْطَـنِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ

(15. And he entered the city when its people were unaware: and he found there two men fighting, — one of his party, and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa struck him with his fist and he died. He said: “This is of Shaytan’s doing, verily, he is a plain misleading enemy.”)

قَالَ رَب إِنِّى ظَلَمْتُ نَفْسِى فَاغْفِرْ لِى فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

(16. He said: “My Lord! Verily, I have wronged myself, so forgive me.” Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.)

قَالَ رَبِّ بِمَآ أَنْعَمْتَ عَلَىَّ فَلَنْ أَكُونَ ظَهِيراً لِّلْمُجْرِمِينَ

(17. He said: “My Lord! For that with which You have favored me, I will nevermore be a helper of the criminals!”)

Surah 28 Al Qasas Verse 14-17

Tafsir ibn Kathir

Having described Musa’s beginnings, Allah then tells us that when he reached maturity, and was complete in stature, Allah gave him Hukm and religious knowledge. Mujahid said that this means prophethood.

(And thus do We reward the doers of good.) Then Allah describes how Musa reached the status that was decreed for him, that of Prophethood and speaking to Allah, as a direct consequence of killing the Coptic, which was the reason why he left Egypt and went to Madyan. Allah says:

(And he entered the city when its people were unaware.) Ibn Jurayj narrated from `Ata’ Al-Khurasani, from Ibn `Abbas, “That was between Maghrib and `Isha’.” Ibn Al-Munkadir narrated from `Ata’ bin Yasar from Ibn `Abbas, “That was in the middle of the day.” This was also the view of Sa`id bin Jubayr, `Ikrimah, As-Suddi and Qatadah.

(and he found there two men fighting,) meaning, hitting one another and struggling with one another.

(one of his party, ) meaning, an Israelite,

(and the other of his foes.) meaning, a Coptic. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Muhammad bin Ishaq. The Israelite man asked Musa, peace be upon him, for help, and Musa took advantage of the fact that people were not paying attention, so he went to the Coptic man and

(so Musa struck him with his fist and he died.) Mujahid said, “This means he punched him with his fist.” And then he died.

(He said) refers to Musa.

(“This is of Shaytan’s doing, verily, he is a plain misleading enemy.” He said: “My Lord! Verily, I have wronged myself, so forgive me.” Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful. He said: “My Lord! For that with which You have favored me,) meaning, `what You have given me of prestige, power and blessings —

(I will nevermore be a helper of the criminals!) `those who disbelieve in You and go against Your commands.’

[فَأَصْبَحَ فِى الْمَدِينَةِ خَآئِفاً يَتَرَقَّبُ فَإِذَا الَّذِى اسْتَنْصَرَهُ بِالاٌّمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَى إِنَّكَ لَغَوِىٌّ مُّبِينٌ

(18. So he became afraid, looking about in the city, when behold, the man who had sought his help the day before, called for his help (again). Musa said to him: “Verily, you are a plain misleader!”)

فَلَمَّآ أَنْ أَرَادَ أَن يَبْطِشَ بِالَّذِى هُوَ عَدُوٌّ لَّهُمَا قَالَ يمُوسَى أَتُرِيدُ أَن تَقْتُلَنِى كَمَا قَتَلْتَ نَفْساً بِالاٌّمْسِ إِن تُرِيدُ إِلاَّ أَن تَكُونَ جَبَّاراً فِى الاٌّرْضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ الْمُصْلِحِينَ

 (19. Then when he decided to seize the man who was an enemy to both of them, the man said: “O Musa! Is it your intention to kill me as you killed a man yesterday Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right.”)

Surah 28 Al Qasas verse 18-19

Tafsir Ibn Kathir

Allah tells us that when Musa killed that Coptic,

(he became afraid in the city) meaning, of the consequences of his action,

(looking about) means, turning around and watching out, waiting for the consequences of his action to befall him. He went out and about, and saw the man who sought his help the day before, fighting with another Coptic. When Musa passed by him, he called for his help again, against this other Coptic. Musa said to him:

(Verily, you are a plain misleader!) meaning, `you obviously lead people astray and are very evil.’ Then Musa intended to attack that Coptic, but the Israelite — because of his own cowardice and weakness — thought that Musa wanted to hit him because of what he had said, so he said, in self-defence —

(O Musa! Is it your intention to kill me as you killed a man yesterday) Nobody except him and Musa, peace be upon him, knew about it, but when the other Coptic heard this, he took the news to Fir`awn’s gate and told him about it. So Fir`awn came to know of it, and he became very angry and resolved to kill Musa, so he sent people after him to bring him to him.

وَجَآءَ رَجُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَى قَالَ يمُوسَى إِنَّ الْمَلاّ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّى لَكَ مِنَ النَّـصِحِينَ

(20. And there came a man running, from the farthest end of the city. He said: “O Musa! Verily, the chiefs are taking counsel together about you, to kill you, so escape. Truly, I am one of the good advisers to you.”) 

Surah 28 Al Qasas Verse 20

Tafsir ibn Kathir

(And there came a man) He is described as being a man because he had the courage to take a different route, a shorter route than those who were sent after Musa, so he reached Musa first and said to him: “O Musa,

(Verily, the chiefs are taking counsel together about you.),” meaning, `they are consulting with one another about you.’

(to kill you, so escape.) means, from this land.

(Truly, I am one of the good advisers to you.)

فَخَرَجَ مِنْهَا خَآئِفاً يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِى مِنَ الْقَوْمِ الظَّـلِمِينَ

(21. So he escaped from there, looking about in a state of fear. He said: “My Lord! Save me from the people who are wrongdoers!”)

 وَلَمَّا تَوَجَّهَ تِلْقَآءَ مَدْيَنَ قَالَ عَسَى رَبِّى أَن يَهْدِيَنِى سَوَآءَ السَّبِيلِ

(22. And when he went towards Madyan, he said: “It may be that my Lord guides me to the right way.”)

وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ امْرَأَتَينِ تَذُودَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لاَ نَسْقِى حَتَّى يُصْدِرَ الرِّعَآءُ وَأَبُونَا شَيْخٌ كَبِيرٌ

(23. And when he arrived at the water of Madyan, he found there a group of men watering, and besides them he found two women who were keeping back (their flocks). He said: “What is the matter with you” They said: “We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man.”)

 فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّى لِمَآ أَنزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيرٌ

 (24. So he watered (their flocks) for them, then he turned back to shade, and said: “My Lord! Truly, I am in need of whatever good that You bestow on me!”)

Surah 28 Al Qasas Verse 21- 24

Tafsir Ibn Kathir

When the man told Musa about how Fir`awn and his chiefs were conspiring against him, he left Egypt on his own. He was not used to being alone, because before that he had been living a life of luxury and ease, in a position of leadership.

(So he escaped from there, looking about in a state of fear.) meaning, turning around and watching.

(My Lord! Save me from the people who are wrongdoers!) means, from Fir`awn and his chiefs. It was mentioned that Allah sent to him an angel riding a horse, who showed him the way. And Allah knows best.

(And when he went towards (the land of) Madyan,) means, he took a smooth and easy route — and he rejoiced because of that.

(he said: “It may be that my Lord guides me to the right way.”) meaning, the most straight route. And Allah did indeed do that, for He guided him to the straight path in this world and the Hereafter, and caused him to be guided and to guide others.

(And when he arrived at the water (a well) of Madyan,) means, when he reached Madyan and went to drink from its water, for it had a well where shepherds used to water their flocks,

(he found there a group of men watering, and besides them he found two women who were keeping back.) means, they were stopping their sheep from drinking with the sheep of those shepherds, lest some harm come to them. When Musa, peace be upon him, saw them, he felt sorry for them and took pity on them.

(He said: “What is the matter with you”) meaning, `why do you not water your flocks with these people’

(They said: “We cannot water until the shepherds take…”) meaning, `we cannot water our flocks until they finish.’

(And our father is a very old man.) means, `this is what has driven us to what you see.’

(So he watered (their flocks) for them, )

(then he turned back to shade, and said: “My Lord! Truly, I am in need of whatever good that You bestow on me!”)

(to shade,) Ibn `Abbas, Ibn Mas`ud and As-Suddi said: “He sat beneath a tree.” `Ata’ bin As-Sa’ib said: “When Musa said:

(“My Lord! Truly, I am in need of whatever good that You bestow on me!”) the women heard him.”

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The mother of Prophet Musa(Moses) peace be upon him

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The mother of Prophet Musa(Moses) peace be upon him.

نَتۡلُواْ عَلَيۡكَ مِن نَّبَإِ مُوسَىٰ وَفِرۡعَوۡنَ بِٱلۡحَقِّ لِقَوۡمٍ۬ يُؤۡمِنُونَ

 (3. We recite to you some of the news of Musa and Fir`awn in truth, for a people who believe.)

إِنَّ فِرۡعَوۡنَ عَلَا فِى ٱلۡأَرۡضِ وَجَعَلَ أَهۡلَهَا شِيَعً۬ا يَسۡتَضۡعِفُ طَآٮِٕفَةً۬ مِّنۡہُمۡ يُذَبِّحُ أَبۡنَآءَهُمۡ وَيَسۡتَحۡىِۦ نِسَآءَهُمۡ‌ۚ إِنَّهُ ۥ كَانَ مِنَ ٱلۡمُفۡسِدِينَ

(4. Verily, Fir`awn exalted himself in the land and made its people Shiya`a, weakening a group among them: killing their sons, and letting their females live. Verily, he was of the mischief-makers.)

وَنُرِيدُ أَن نَّمُنَّ عَلَى ٱلَّذِينَ ٱسۡتُضۡعِفُواْ فِى ٱلۡأَرۡضِ وَنَجۡعَلَهُمۡ أَٮِٕمَّةً۬ وَنَجۡعَلَهُمُ ٱلۡوَٲرِثِينَ  

 (5. And We wished to do a favor to those who were weak in the land, and to make them rulers and to make them the inheritors,)

وَنُمَكِّنَ لَهُمۡ فِى ٱلۡأَرۡضِ وَنُرِىَ فِرۡعَوۡنَ وَهَـٰمَـٰنَ وَجُنُودَهُمَا مِنۡهُم مَّا ڪَانُواْ يَحۡذَرُونَ

(6. And to establish them in the land, and We let Fir`awn and Haman and their armies receive from them that which they feared.)

Surah 28 Al-Qasas Verse 3-6

Tafsir Ibn Kathir

(We recite to you some of the news of Musa and Fir`awn in truth,) This is like the Ayah,

(We relate unto you the best of stories) (12:3). which means, `We tell you about things as they really were, as if you are there and are seeing them yourself.’ Then Allah says:

(Verily, Fir`awn exalted himself in the land) means, he was an arrogant oppressor and tyrant.

(and made its people Shiya`) means, he made them into different classes, each of which he used to do whatever he wanted of the affairs of his state.

(weakening a group among them. ) This refers to the Children of Israel, who at that time were the best of people, even though this tyrant king overpowered them, using them to do the most menial work and forcing them to hard labor night and day for him and his people. At the same time, he was killing their sons and letting their daughters live, to humiliate them and because he feared that there might appear among them the boy who would be the cause of his destruction and the downfall of his kingdom. So Fir`awn took precautions against that happening, by ordering that all boys born to the Children of Israel should be killed, but this precaution did not protect him against the divine decree, because when the term of Allah comes, it cannot be delayed, and for each and every matter there is a decree from Allah. Allah says:

(And We wished to do a favor to those who were weak in the land,) until His saying;

(which they feared.) And Allah did indeed do this to them, as He says:

(And We made the people who were considered weak) until His saying;

(they erected) (7:137). And Allah said:

(Thus and We caused the Children of Israel to inherit them) (26: 59). Fir`awn hoped that by his strength and power he would be saved from Musa, but that did not help him in the slightest. Despite his great power as a king he could not oppose the decree of Allah, which can never be overcome. On the contrary, Allah’s ruling was carried out, for it had been written and decreed from past eternity that Fir`awn would meet his doom at the hands of Musa.

وَأَوْحَيْنَآ إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِى اليَمِّ وَلاَ تَخَافِى وَلاَ تَحْزَنِى إِنَّا رَآدُّوهُ إِلَيْكِ وَجَـعِلُوهُ مِنَ الْمُرْسَلِينَ

(7. And We inspired the mother of Musa: “Suckle him (Musa), but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of the Messengers.”)

 فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً إِنَّ فِرْعَوْنَ وَهَـمَـنَ وَجُنُودَهُمَا كَانُواْ خَـطِئِينَ

 (8. Then the household of Fir`awn picked him up, that he might become for them an enemy and a (cause of) grief. Verily, Fir`awn, Haman and their armies were sinners.)

وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّةُ عَيْنٍ لِّى وَلَكَ لاَ تَقْتُلُوهُ عَسَى أَن يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَداً وَهُمْ لاَ يَشْعُرُونَ

(9. And the wife of Fir`awn said: “A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.” And they perceived not.)

Surah 28 Al Qasas Verse 7-9

Tafsir Ibn Kathir

It was mentioned that when Fir`awn killed so many of the males of the Children of Israel, the Copts were scared that the Children of Israel would die out, and they themselves would have to do the heavy labor that the Children of Israel used to do. So they said to Fir`awn, “If this continues, and their old men die and the young men are killed, their women will not be able to do the work that the men are doing, and we will end up having to do it.” So Fir`awn issued orders that the boys should be killed one year, and left alone the following year. Harun, peace be upon him, was born in a year when the boys were not killed, and Musa was born in a year when the boys were being killed. Fir`awn had people who were entrusted with this task. There were midwives who would go around and check on the women, and if they noticed that any woman was pregnant, they would write her name down. When the time came for her to give birth, no one was allowed to attend her except for Coptic women. If the woman gave birth to a girl, they would leave her alone and go away, but if she gave birth to a boy, the killers would come in with their sharp knives and kill the child, then they would go away; may Allah curse them. When the mother of Musa became pregnant with him, she did not show any signs of pregnancy as other women did, and none of the midwives noticed. But when she gave birth to a boy, she became very distressed and did not know what to do with him. She was extremely scared for him, because she loved him very much. No one ever saw Musa, peace be upon him, but they loved him, and the blessed ones were those who loved him both as a natural feeling and because he was a Prophet. Allah says:

(And I endued you with love from Me) (20:39).

When Musa’s mother became so worried and confused, it was inspired into her heart and mind what she should do, as Allah says:

(And We inspired the mother of Musa (telling): “Suckle him, but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of (Our) Messengers.”) Her house was on the banks of the Nile, so she took a box and made it into a cradle, and started to nurse her child. When someone came to her that she was afraid of, she would go and put him in that box and put it in the river, and she would tie it with a rope. One day someone that she was afraid of came to the house, so she went and put the child in that box and put it in the river, but she forgot to tie it. The water carried him away, past the house of Fir`awn, where some servant women picked the box up and took it to Fir`awn’s wife. They did not know what was inside, and they were afraid that they would be in trouble if they opened it without her. When the box was opened, they saw it was a child with the most beautiful features. Allah filled her heart with love for him when she saw him; this was because she was blessed and because Allah wanted to honor her and cause her husband’s doom. Allah says:

(Then the household of Fir`awn picked him up, that he might become for them an enemy and a (cause of) grief.) Allah says:

(Verily, Fir`awn, Haman and their armies were sinners.)

(And the wife of Fir`awn said: “A comfort of the eye for me and for you…”) means, when Fir`awn saw him, he wanted to kill him, fearing that he was one of the Children of Israel. But his wife Asiyah bint Muzahim came to the child’s defence and tried to endear him to Fir`awn, saying,

(A comfort of the eye for me and for you.) Fir`awn said: “For you he may be, but not for me. And this was indeed the case: Allah guided her because of him, and destroyed him at his hands.

(perhaps he may be of benefit to us,) This is indeed what happened in her case, for Allah guided her through him and caused her to dwell in Paradise because of him.

(or we may adopt him as a son.) She wanted to take him and adopt him as a son, because she had no children from Fir`awn.

(And they perceived not.) means, they did not know what Allah planned for them when they picked him up, by His great wisdom and definitive proof.

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ

(10. And the heart of the mother of Musa became empty. She was very near to disclose his (case), had We not strengthened her heart, so that she might remain as one of the believers.)

 وَقَالَتْ لأُخْتِهِ قُصِّيهِ فَبَصُرَتْ بِهِ عَن جُنُبٍ وَهُمْ لاَ يَشْعُرُونَ

 (11. And she said to his sister: “Follow him.” So she watched him from a far place (secretly), while they perceived not.)

 وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَـصِحُونَ

(12. And We had already forbidden foster suckling mothers for him, until she said: “Shall I direct you to a household who will rear him for you, and look after him in a good manner”)

 فَرَدَدْنَـهُ إِلَى أُمِّهِ كَىْ تَقَرَّ عَيْنُهَا وَلاَ تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

(13. So We restored him to his mother, that her eye might be comforted, and that she might not grieve, and that she might know that the promise of Allah is true. But most of them know not.)

Surah 28 Al Qasas Verse 10-13

Tafsir Ibn Kathir

Allah tells us how, when her child was lost in the river, the heart of Musa’s mother became empty, i.e., she could not think of any matter in this world except Musa. This was the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu `Ubaydah, Ad-Dahhak, Al-Hasan Al-Basri, Qatadah and others.

(She was very near to disclose his (case),) means, because of the intensity of her grief, she almost told people that she had lost a son. She would have disclosed her situation, if Allah had not given her strength and patience. Allah says:

(had We not strengthened her heart, so that she might remain as one of the believers. And she said to his sister: “Follow him.”) means, she told her daughter, who was older and was of an age to understand things,

(Follow him.) means, follow his traces and look for information about him, try to find out about him around the city. So she went out to do that.

(So she watched him from a far place (secretly),) Ibn `Abbas said, “Off to the side.” Mujahid said, “It means she looked from afar. Qatadah said: “She started to look at him as if she was not really interested.” When Musa had settled into the house of Fir`awn, after the king’s wife had begun to love him and asked Fir`awn not to kill him, they brought to him the wet nurses who were to be found in their household, and he did not accept any of them, refusing to take milk from them. So they took him out to the marketplace, hoping to find a woman who would be suitable to nurse him. When (his sister) saw him in their arms, she recognized him, but she did not give any indication nor did they suspect her. Allah says:

(And We had already forbidden foster suckling mothers for him,) Because of his honored status with Allah, it was forbidden by divine decree. It was decreed that no one should nurse him except his own mother, and Allah caused this to be the means reuniting him with his mother so that she could nurse him and feel safe after having felt such fear. When [his sister] saw that they were confused over who should nurse the child,

(she said: “Shall I direct you to a household who will rear him for you, and look after him in a good manner”) Ibn `Abbas said: When she said that, they had some doubts about her, so they seized her and asked her, How do you know these people will be sincere and will care for him” She said to them, “They will be sincere and will care for him because they want the king to be happy and because they hope for some reward.” So they let her go. After what she said, being safe from their harm, they took her to their house and brought the baby to his mother. She gave him her breast and he accepted it, so they rejoiced and sent the glad tidings to the wife of Fir`awn. She called for Musa’s mother, treating her kindly and rewarding her generously. She did not realize that she was his real mother, but she saw that the baby accepted her breast. Then Asiyah asked her to stay with her and nurse the baby, but she refused, saying, “I have a husband and children, and I cannot stay with you, but if you would like me to nurse him in my own home, I will do that.” The wife of Fir`awn agreed to that, and paid her a regular salary and gave her extra gifts and clothing and treated her kindly. The mother of Musa came back with her child, happy that after a time of fear Allah granted her security, prestige, and ongoing provision. There was only a short time between the distress and the way out, a day and night, or thereabouts — and Allah knows best. Glory be to the One in Whose hands are all things; what He wills happens and what He does not will does not happen. He is the One Who grants those who fear Him, a way out from every worry and distress, Allah said:

(So We restored him to his mother, that her eye might be comforted,) means, by him,

(and that she might not grieve, ) means, for him.

(and that she might know that the promise of Allah is true.) meaning, `We had promised her to return him to her and to make him one of the Messengers.’ When he was returned to her, she realized that he was one of the Messengers, so as she brought him up, she treated him both as a child (with kindness) and as a Messenger (with respect).

(But most of them know not.) means, they do not know the wisdom of Allah in His actions and their good consequences, for which He is to be praised in this world and the Hereafter. For a thing may happen that people do not like, but its consequences are good, as Allah says:

(and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you) (2:216).

(it may be that you dislike a thing and Allah brings through it a great deal of good) (4:19).

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The Prophethood of Prophet Yunus (Jonah), peace be upon him, of Nineveh

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Prophethood of Prophet Yunus (Jonah), peace be upon him, of Nineveh.

وَذَا النُّونِ إِذ ذَّهَبَ مُغَـضِباً فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ

(87. And (remember) Dhun-Nun, when he went off in anger, and imagined that We shall not punish him! But he cried through the darknesses (Zulumat) (saying): “There is no God but You, Glorified be You! Truly, I have been of the Zalimin wrongdoers.”)

 فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ

(88. So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)

Surah 21 Al Anbiya Verse 87-88

Tafsir Ibn Kathir

This story is mentioned here, and in Surat As-Saffat and Surah Nun. Yunus bin Matta, upon him be peace, was sent by Allah to the people of Nineveh, which was a town in the area of Mawsil [in northern Iraq]. He called them to Allah, but they rejected him and persisted in their disbelief. So he left them in anger, threatening them with punishment after three [days]. When they realized that he was telling the truth and that a Prophet never lies, they went out to the desert with their children and cattle and flocks. They separated the mothers from their children, then they beseeched Allah and pleaded to Him, with the camels and their young groaning, the cows and their calves mooing, and the sheep and their lambs bleating, so Allah spared them from the punishment. Allah says:

(Was there any town that believed (after seeing the punishment), and its faith saved it Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the world, and permitted them to enjoy for a while) [10:98]. Yunus, meanwhile, went and traveled with some people on a ship, which was tossed about on the sea. The people were afraid that they would drown, so they cast lots to choose a man whom they would throw overboard. The lot fell to Yunus, but they refused to throw him overboard. This happened a second and a third time. Allah says:

(Then he (agreed to) cast lots, and he was among the losers.) [37:141] meaning, the draw went against him, so Yunus stood up, removed his garment and cast himself into the sea. Then Allah sent from the Green Sea — according to what Ibn Mas`ud said — a large fish which cleaved the oceans until it came and swallowed Yunus when he threw himself into the sea. Allah inspired that large fish not to devour his flesh or break his bones, (as if He said) Yunus is not food for you, rather your belly is a prison for him.

(And (remember) Dhun-Nun,) Here Nun refers to the fish; it is correct for it to be attributed to him here.

(when he went off in anger,) Ad-Dahhak said: “Anger towards his people.”

(and imagined that We shall not punish him!) meaning, constrict him in the belly of the fish. Something similar to this was reported from Ibn `Abbas, Mujahid, Ad-Dahhak and others. This was the view favored by Ibn Jarir, and he quoted as evidence for that the Ayah:

(and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease) [65:7].

(But he cried through the depths of darkness (saying): “There is no God but You, Glorified be You! Truly, I have been of the wrongdoers.”) Ibn Mas`ud said regarding the `depths of darkness’: “The darkness of the belly of the fish, the darkness of the sea and the darkness of the night.” This was also narrated from Ibn `Abbas, `Amr bin Maymun, Sa`id bin Jubayr, Muhammad bin Ka`b, Ad-Dahhak, Al-Hasan and Qatadah. Salim bin Abu Al-Ja`d said: “The darkness of the fish in the belly of another fish in the darkness of the sea.” Ibn Mas`ud, Ibn `Abbas and others said: “This was because the fish took him through the sea, cleaving it until it reached the bottom of the sea. Yunus heard the rocks at the bottom of the sea uttering glorification of Allah, at which point he said:

(There is no God but You, Glorified be You! Truly, I have been of the wrongdoers)” `Awf Al-A`rabi said: “When Yunus found himself in the belly of the fish, he thought that he had died. Then he moved his legs. When he moved his legs, he prostrated where he was, then he called out: `O Lord, I have taken a place of worship to You in a place which no other person has reached.”’

(So `We answered his call, and delivered him from the distress.) means, `We brought him forth from the belly of the fish and from that darkness.’

(And thus We do deliver the believers.) means, when they are in difficulty and they call upon Us and repent to Us, especially if they call upon Us with these words at the time of distress. The leader of the Prophets encouraged us to call upon Allah with these words. Imam Ahmad recorded that Sa`d bin Abi Waqqas, may Allah be pleased with him, said: “I passed by `Uthman bin `Affan, may Allah be pleased with him, in the Masjid, and greeted him. He stared at me but did not return my Salam. I went to `Umar bin Al-Khattab and said: `O Commander of the faithful, has something happened in Islam’ I said that twice. He said, `No, why do you ask’ I said, `I passed by `Uthman a short while ago in the Masjid and greeted him, and he stared at me but he did not return my Salam.’ `Umar sent for `Uthman and asked him, `Why did you not return your brother’s Salam’ He said, `That is not true.’ Sa`d said, `Yes it is.’ It reached the point where they both swore oaths. Then `Uthman remembered and said, `Yes, you are right, I seek the forgiveness of Allah and I repent to Him. You passed by me a short while ago but I was preoccupied with thoughts of something I had heard from the Messenger of Allah , which I never think of but a veil comes down over my eyes and my heart.’ Sa`d said: `And I will tell you what it was. The Messenger of Allah told us the first part of the supplication then a bedouin came and kept him busy, then the Messenger of Allah got up and I followed him. When I felt worried that he would enter his house, I stamped my feet. I turned to the Messenger of Allah , who said,

(Who is this Abu Ishaq) I said, “Yes, O Messenger of Allah.” He said,

(What is the matter) I said, “Nothing, by Allah, except that you told us the first part of the supplication, then this bedouin came and kept you busy.” He said,

Yes, the supplicaiton of Dhun-Nun when he was in the belly of the fish:

(There is no God but You, Glorified be You! Truly, I have been of the wrongdoers.)

(No Muslim ever prays to his Lord with these words for anything, but He will answer his prayer.)” It was also recorded by At-Tirmidhi, and by An-Nasa’i in Al-Yawm wal-Laylah. Ibn Abi Hatim recorded that Sa`d said that the Messenger of Allah said:

(Whoever offers supplication in the words of the supplication of Yunus, will be answered.) Abu Sa`id said: “He was referring to:

(And thus We do deliver the believers.)”

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلاَ تَكُن كَصَـحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ

(48. So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum.)

لَّوْلاَ أَن تَدَارَكَهُ نِعْمَةٌ مِّن رَّبِّهِ لَنُبِذَ بِالْعَرَآءِ وَهُوَ مَذْمُومٌ

(49. Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.)

فَاجْتَبَـهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّـلِحِينَ

 (50. Then his Lord chose him and made him of the righteous.)

وَإِن يَكَادُ الَّذِينَ كَفَرُواْ لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ لَمَّا سَمِعُواْ الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ

(51. And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur’an), and they say: “Verily, he is a madman!”)

 وَمَا هُوَ إِلاَّ ذِكْرٌ لِّلْعَالَمِينَ

(52. But it is nothing else than a Reminder to all the creatures (`Alamin).)

Surah 68 Al Qalam Verse 48-52

Tafsir Ibn Kathir

Allah says,

(So wait with patience) `O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.’

(and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea’s and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness,

(“That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.”) (21:87) Then Allah said concerning him,

(So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says,

(Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.) (37:143,144) So here (in this Surah), Allah says,

(when he cried out (to Us) while he was Makzum.) Ibn `Abbas, Mujahid and As-Suddi, all said, “while he was distressed.” Then Allah goes on to say,

(Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah said,

(It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah.

وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ

(139. And verily, Yunus was one of the Messengers.)

إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ

(140. When he ran to the laden ship:)

فَسَـهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ

 (141. Then he (agreed to) cast lots, and he was among the losers. )

 فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ

(142. Then a (big) fish swallowed him as he had done an act worthy of blame.)

 فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ

(143. Had he not been of them who glorify Allah,)

لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ

(144. He would have indeed remained inside its belly (the fish) till the Day of Resurrection.)

 فَنَبَذْنَـهُ بِالْعَرَآءِ وَهُوَ سَقِيمٌ

 (145. But We cast him forth on the naked shore while he was sick,)

وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ

(146. And We caused a plant of gourd to grow over him.)

وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ

 (147. And We sent him to a hundred thousand (people) or even more.)

فَـَامَنُواْ فَمَتَّعْنَـهُمْ إِلَى حِينٍ

(148. And they believed; so We gave them enjoyment for a while.)

Surah 37 As Saafaat Verse 139-148

Tafsir Ibn Kathir

We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya’ (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah said:

(It is not right for any person to say I am better than Yunus bin Matta.)

(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, “It was filled with cargo.

(Then he (agreed to) cast lots,) means, to draw lots.”

(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish’s belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: “O Lord, I have taken as a place of worship to You a place which no other person has reached.” They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, “It swallowed him in the morning and cast him forth in the evening.” And Allah knows best how long exactly was. Allah says, 

(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:

(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:

(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:

(But he cried through the darkness (saying): “La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers.” So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him — and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah :

(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, “La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers.” This call went and hovered around the (mighty) Throne, and the angels said, “O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, “How do you know this” They said, “O Lord, who is he” Allah, may He be exalted, said, “My servant Yunus.” They said, “Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!” They said, “O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation” He said, “Of course.” So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:

(But We cast him forth) meaning, `We threw him out,’

(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.

(while he was sick,) means, when he was weak of body.

(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata’ Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah used to like squash and would look for it wherever it was on the serving dish.

(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.

(or even more.) Makhul said, “They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, “Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more.” Ibn Jarir interpreted this Ayah as he interpreted the Ayat:

(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.

(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,

(Was there any town (community) that believed, and its faith (at that moment) saved it — except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)

(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps.”)(43:23) As found in the authentic Hadith,

(The Prophets were displayed before me. There was a Prophet who passed with a group of people, and a Prophet who passed with only one man, a Prophet with two men, and a Prophet with no one.) Then he mentioned the mulititude of followers that Musa had, peace be upon him, then that he saw his nation of people filling from the west to the east. The point is that between Musa and Yunus, there was no nation, in its entirety, that believed except the people of Yunus, the people of Naynawa (Nineveh). And they only believed because they feared that the torment from which their Messenger warned them, might strike them. They actually witnessed its signs. So they cried to Allah and asked for help. They engaged in humility in invoking Him. They brought their children and cattle and asked Allah to lift the torment from which their Prophet had warned them. As a result, Allah sent His mercy and removed the scourge from them and gave them respite. Allah said:

(Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the world, and permitted them to enjoy for a while.) In interpreting this Ayah, Qatadah said: “No town has denied the truth and then believed when they saw the scourge, and then their belief benefited them, with the exception of the people of Yunus. When they lost their Prophet and they thought that the scourge was close upon them, Allah sent through their hearts the desire to repent. So they wore woolen fabrics and they separated each animal from its offspring. They then cried out to Allah for forty nights. When Allah saw the truth in their hearts and that they were sincere in their repentance and regrets, He removed the scourge from them.” Qatadah said: “It was mentioned that the people of Yunus were in Naynawa, the land of Mosul.” This was also reported from Ibn Mas`ud, Mujahid, Sa`id bin Jubayr and others from the Salaf.

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The Best of Narrations: Prophet Yusuf (Joseph), peace be upon him: A Dream Fulfilled

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Best of Narrations: Prophet Yusuf (Joseph), Peace be upon him: A Dream Fulfilled.

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

(83. He [Ya`qub] said: “Nay, but your own selves have beguiled you into something. So patience is most fitting (for me). May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing, All-Wise.”) 

 وَتَوَلَّى عَنْهُمْ وَقَالَ يأَسَفَا عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

(84. And he turned away from them and said: “Alas, my grief for Yusuf!” And he lost his sight because of the sorrow that he was suppressing.)

قَالُواْ تَالله تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضاً أَوْ تَكُونَ مِنَ الْهَـلِكِينَ

(85. They said: “By Allah! You will never cease remembering Yusuf until you become weak with old age, or until you be of the dead.”)

قَالَ إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ

(86. He said: “I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.”)

Surah 12 Yusuf Verse 83-86

Tafsir Ibn Kathir

Allah’s Prophet Ya`qub repeated to his children the same words he said to them when they brought false blood on Yusuf’ shirt,

(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Muhammad bin Ishaq said, “When they went back to Ya`qub and told him what happened, he did not believe them and thought that this was a repetition of what they did to Yusuf. So he said,

(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Some said that since this new development came after what they did before [to Yusuf], they were given the same judgement to this later incident that was given to them when they did what they did [to Yusuf]. Therefore, Ya`qub’s statement here is befitting,

(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) He then begged Allah to bring back his three sons: Yusuf, Binyamin and Rubil to him.” Rubil had remained in Egypt awaiting Allah’s decision about his case, either his father’s permission ordering him to go back home, or to secure the release of his brother in confidence. This is why Ya`qub said,

(May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing,), in my distress,

(the All-Wise), in His decisions and the decree and preordainment He appoints. Allah said next,

(And he turned away from them and said: “Alas, my grief for Yusuf!”) He turned away from his children and remembered his old grief for Yusuf,

(Alas, my grief for Yusuf!) The new grief, losing Binyamin and Rubil, renewed his old sadness that he kept to himself. `Abdur-Razzaq narrated that Ath-Thawri said that Sufyan Al-`Usfuri said that Sa`id bin Jubayr said, “Only this nation [the following of Prophet Muhammad ] were given Al-Istirja’. Have you not heard the statement of Ya`qub, peace be upon him,

(“Alas, my grief for Yusuf !” And he lost his sight because of the sorrow that he was suppressing. )” Ya`qub suppressed his sorrow and did not complain to a created being, according to Qatadah and other scholars. Ad-Dahhak also commented, “Ya`qub was aggrieved, sorrowful and sad.” Ya`qub’s children felt pity for him and said, while feeling sorrow and compassion,

(By Allah! You will never cease remembering Yusuf), `you will keep remembering Yusuf,

(until you become weak with old age,), until your strength leaves you,’

(or until you be of the dead.) They said, `if you continue like this, we fear for you that you might die of grief,’

(He said: “I only complain of my grief and sorrow to Allah.”) When they said these words to him, Ya`qub said,

`(I only complain of my grief and sorrow) for the afflictions that struck me,

(to Allah, ) alone,

(and I know from Allah that which you know not.) I anticipate from Allah each and every type of goodness.’ Ibn `Abbas commented on the meaning of,

(and I know from Allah that which you know not.) “The vision that Yusuf saw is truthful and Allah will certainly make it come true.”

يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَايْـَسُواْ مِن رَّوْحِ اللَّهِ إِنَّهُ لاَ يَايْـَسُ مِن رَّوْحِ اللَّهِ إِلاَّ الْقَوْمُ الْكَـفِرُونَ

(87. “O my sons! Go you and inquire about Yusuf and his brother, and never give up hope of Allah’s mercy. Certainly no one despairs of Allah’s mercy, except the people who disbelieve.”)

فَلَمَّا دَخَلُواْ عَلَيْهِ قَالُواْ يأَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ اللَّهَ يَجْزِى الْمُتَصَدِّقِينَ

(88. Then, when they entered unto him, they said: “O `Aziz! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.”)

Surah 12 Yusuf Verse 87-88

Tafsir Ibn Kathir

Allah states that Ya`qub, peace be upon him, ordered his children to go back and inquire about the news of Yusuf and his brother Binyamin, in a good manner, not as spies. He encouraged them, delivered to them the good news and ordered them not to despair of Allah’s mercy. He ordered them to never give up hope in Allah, nor to ever discontinue trusting in Him for what they seek to accomplish. He said to them that only the disbelieving people despair of Allah’s mercy.

Allah said next,

(Then, when they entered unto him), when they went back to Egypt and entered upon Yusuf,

(they said: “O Aziz! A hard time has hit us and our family…”), because of severe droughts and the scarcity of food,

(and we have brought but poor capital,) means, `we brought money for the food we want to buy, but it is not substantial,’ according to Mujahid, Al-Hasan and several others. Allah said that they said next,

(so pay us full measure) meaning, `in return for the little money we brought, give us the full measure that you gave us before.’ Ibn Mas`ud read this Ayah in a way that means, “So give the full load on our animals and be charitable with us.” Ibn Jurayj commented, “So be charitable to us by returning our brother to us.” And when Sufyan bin `Uyaynah was asked if the Sadaqah (charity) was prohibited for any Prophet before our Prophet , he said, “Have you not heard the Ayah,

(so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.)” Ibn Jarir At-Tabari collected this statement.

قَالَ هَلْ عَلِمْتُمْ مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـهِلُونَ

(89. He said: “Do you know what you did with Yusuf and his brother, when you were ignorant”)

قَالُواْ أَءِنَّكَ لاّنتَ يُوسُفُ قَالَ أَنَاْ يُوسُفُ وَهَـذَا أَخِى قَدْ مَنَّ اللَّهُ عَلَيْنَآ إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ

(90. They said: “Are you indeed Yusuf” He said: “I am Yusuf , and this is my brother. Allah has indeed been gracious to us. He who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.”)

 قَالُواْ تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَـطِئِينَ

(91. They said: “By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners.”)

 قَالَ لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَحِمِينَ

(92. He said: “No reproach on you this day; may Allah forgive you, and He is the Most Merciful of those who show mercy!)

Surah 12 Yusuf Verse 89-92

Tafsir Ibn Kathir

Allah says, when Yusuf’s brothers told him about the afflictions and hardship, and shortages in food they suffered from in the aftermath of the drought that struck them, and he remembered his father’s grief for losing his two children, he felt compassion, pity and mercy for his father and brothers. He felt this way, especially since he was enjoying kingship, authority and power, so he cried and revealed his true identity to them when he asked them,

(Do you know what you did with Yusuf and his brother, when you were ignorant) meaning, `when you separated between Yusuf and his brother,’

(when you were ignorant) He said, `What made you do this is your ignorance of the tremendous sin you were about to commit.’ It appears, and Allah knows best, that Yusuf revealed his identity to his brothers only then by Allah’s command, just as he hid his identity from them in the first two meetings, by Allah’s command. When the affliction became harder, Allah sent His relief from that affliction, just as He said He does,

(Verily, along with every hardship is relief. Verily, along with every hardship is relief.)[94:5-6] This is when they said to Yusuf,

(Are you indeed Yusuf), in amazement, because they had been meeting him for more than two years while unaware of who he really was. Yet, he knew who they were and hid this news from them. Therefore, they asked in astonishment,

(Are you indeed Yusuf He said: “I am Yusuf, and this is my brother…”) Yusuf said next,

`(Allah has indeed been gracious to us.) by gathering us together after being separated all this time,’

(“Verily, he who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.” They said: “By Allah! Indeed Allah has preferred you above us.”) They affirmed Yusuf’s virtue above them, being blessed with beauty, conduct, richness, kingship, authority and, above all, prophethood. They admitted their error and acknowledged that they made a mistake against him,

(He said: “No reproach on you this day.”) He said to them, `There will be no blame for you today or admonishment, and I will not remind you after today of your error against me.’ He then multiplied his generosity by invoking Allah for them for mercy,

(may Allah forgive you, and He is the Most Merciful of those who show mercy!)

اذْهَبُواْ بِقَمِيصِى هَـذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِى يَأْتِ بَصِيرًا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ

(93. “Go with this shirt of mine, and cast it over the face of my father, his vision will return, and bring to me all your family.”)

 وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ

(94. And when the caravan departed, their father said: “I do indeed sense the smell of Yusuf, if only you think me not senile).”)

قَالُواْ تَاللَّهِ إِنَّكَ لَفِى ضَلَـلِكَ الْقَدِيمِ

(95. They said: “By Allah! Certainly, you are in your old Dalal (error).”)

Surah 12 Yusuf Verse 93-95

Tafsir ibn Kathir

Yusuf said, `Take this shirt of mine,

(and cast it over the face of my father, his vision will return),’ because Ya`qub had lost his sight from excessive crying,

(and bring to me all your family.) all the children of Ya`qub.

(And when the caravan departed) from Egypt,

(their father said…), Ya`qub, peace be upon him, said to the children who remained with him,

`(I do indeed feel the smell of Yusuf, if only you think me not senile.), except that you might think me senile because of old age.’ `Abdur-Razzaq narrated that Ibn `Abbas said, “When the caravan departed [from Egypt], a wind started blowing and brought the scent of Yusuf’s shirt to Ya`qub. He said,

(I do indeed feel the smell of Yusuf , if only you think me not senile.) He found his scent from a distance of eight days away!” Similar was also reported through Sufyan Ath-Thawri and Shu`bah and others reported it from Abu Sinan. Ya`qub said to them,

(if only you think me not senile.) Ibn `Abbas, Mujahid, `Ata, Qatadah and Sa’id bin Jubayr commented, “If only you think me not a fool!” Mujahid and Al-Hasan said that it means, “If only you think me not old.” Their answer to him was,

(Certainly, you are in your old Dalal.) meaning, `in your old error,’ according to Ibn `Abbas. Qatadah commented, “They meant that, `because of your love for Yusuf you will never forget him.’ So they uttered a harsh word to their father that they should never have uttered to him, nor to a Prophet of Allah.” Similar was said by As-Suddi and others.

فَلَمَّآ أَن جَآءَ الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّى أَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ

(96. Then, when the bearer of the good news arrived, he cast it (the shirt) over his face, and his vision returned. He said: “Did I not say to you, `I know from Allah that which you know not”’)

 قَالُواْ يأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَـطِئِينَ

(97. They said: “O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.”)

 قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

(98. He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”)

Surah 12 Yusuf Verse 96-98

Tafsir Ibn Kathir

Ibn `Abbas and Ad-Dahhak said;

(good news) means information. Mujahid and As-Suddi said that the bearer of good news was Yahudha, son of Ya`qub. As-Suddi added, “He brought it (Yusuf’s shirt) because it was he who brought Yusuf’s shirt stained with the false blood. So he liked to erase that error with this good act, by bringing Yusuf’s shirt and placing it on his father’s face. His father’s sight was restored to him.” Ya`qub said to his children,

(Did I not say to you, `I know from Allah that which you know not’), that I know that Allah will return Yusuf to me and that,

(I do indeed feel the smell of Yusuf, if only you think me not senile.)

This is when Yusuf’s brothers said to their father, with humble- ness,

(“O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.” He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”) and He forgives those who repent to Him. `Abdullah bin Mas`ud, Ibrahim At-Taymi, `Amr bin Qays, Ibn Jurayj and several others said that Prophet Ya`qub delayed fulfilling their request until the latter part of the night.

فَلَمَّا دَخَلُواْ عَلَى يُوسُفَ ءَاوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُواْ مِصْرَ إِن شَآءَ اللَّهُ ءَامِنِينَ

(99. Then, when they came in before Yusuf, he took his parents to himself and said: “Enter Egypt, if Allah wills, in security.”)

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدَا وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا وَقَدْ أَحْسَنَ بَى إِذْ أَخْرَجَنِى مِنَ السِّجْنِ وَجَآءَ بِكُمْ مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزغَ الشَّيْطَـنُ بَيْنِى وَبَيْنَ إِخْوَتِى إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

(100. And he raised his parents to the `Arsh and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life, after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills. Truly, He! Only He is the All-Knowing, the All-Wise.)

Surah 12 Yusuf Verse 99-100

Tafsir Ibn Kathir

Allah states that Ya`qub went to Yusuf in Egypt. Yusuf had asked his brothers to bring all of their family, and they all departed their area and left Kana`an to Egypt. When Yusuf received news of their approach to Egypt, he went out to receive them. The king ordered the princes and notable people to go out in the receiving party with Yusuf to meet Allah’s Prophet Ya`qub, peace be upon him. It is said that the king also went out with them to meet Ya`qub. Yusuf said to his family, after they entered unto him and he took them to himself,

(and said: “Enter Egypt, if Allah wills, in security.”) He said to them, `enter Egypt’, meaning, `reside in Egypt’, and added, `if Allah wills, in security’, in reference to the hardship and famine that they suffered. Allah said next,

(and he took his parents to himself) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that his parents were his father and maternal aunt, as his mother had died long ago. Muhammad bin Ishaq and Ibn Jarir At-Tabari said, “His father and mother were both alive.” Ibn Jarir added, “There is no evidence that his mother had died before then. Rather, the apparent words of the Qur’an testify that she was alive.” This opinion has the apparent and suitable meaning that this story testifies to. Allah said next,

(And he raised his parents to Al-‘Arsh) he raised them to his bedstead where he sat, according to Ibn `Abbas, Mujahid and several others. Allah said,

(and they fell down before him prostrate.) Yusuf’s parents and brothers prostrated before him, and they were eleven men,

(And he said: “O my father! This is the Ta’wil (interpretation) of my dream aforetime…”), in reference to the dream that he narrated to his father before,

(I saw (in a dream) eleven stars…) In the laws of these and previous Prophets, it was allowed for the people to prostrate before the men of authority, when they met them. This practice was allowed in the law of Adam until the law of `Isa, peace be upon them, but was later prohibited in our law. Islam made prostration exclusively for Allah Alone, the Exalted and Most Honored. The implication of this statement was collected from Qatadah and other scholars. When Mu`adh bin Jabal visited the Sham area, he found them prostrating before their priests. When he returned (to Al-Madinah), he prostrated before the Messenger of Allah , who asked him,

(What is this, O, Mu`adh) Mu`adh said, “I saw that they prostrate before their priests. However, you, O Messenger of Allah, deserve more to be prostrated before.” The Messenger said,

(If I were to order anyone to prostrate before anyone else (among the creation), I would have ordered the wife to prostrate before her husband because of the enormity of his right on her.) Therefore, this practice was allowed in previous laws, as we stated. This is why they (Ya`qub and his wife and eleven sons) prostrated before Yusuf, who said at that time,

(O my father! This is the Ta’wil of my dream aforetime! My Lord has made it come true!) using the word, `Ta’wil’, to describe what became of the matter, later on. Allah said in another Ayah,

(Await they just for its Ta’wil On the Day the event is finally fulfilled…), meaning, on the Day of Judgement what they were promised of good or evil will surely come to them. Yusuf said,

(My Lord has made it come true!) mentioning that Allah blessed him by making his dream come true,

(He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life,) out of the desert, for they lived a bedouin life and raised cattle, according to Ibn Jurayj and others. He also said that they used to live in the Arava, Ghur area of Palestine, in Greater Syria. Yusuf said next,

(after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills.) for when Allah wills something, He brings forth its reasons and elements of existence, then wills it into existence and makes it easy to attain,

(Truly, He! Only He is the All-Knowing.) what benefits His servants,

(the All-Wise.) in His statements, actions, decrees, preordain- ment and what He chooses and wills.

رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ

(101. “My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You are my Wali in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.”)

Surah 12 Yusuf Verse 101

Tafsir Ibn Kathir

This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah’s peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying. In the Two Sahihs it is recorded that `A’ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah was raising his finger and said – thrice,

(O Allah to Ar-Rafiq Al-A`la [the uppermost, highest company in heaven].) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.

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Prophet Yusuf (Joseph), may peace be upon him, meets with his brothers

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Prophet Yusuf (Joseph), may peace be upon him, meets with his brothers.

وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُواْ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنكِرُونَ

(58. And Yusuf’s brethren came and they entered unto him, and he recognized them, but they recognized him not.) 

 وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ائْتُونِى بِأَخٍ لَّكُمْ مِّنْ أَبِيكُمْ أَلاَ تَرَوْنَ أَنِّى أُوفِى الْكَيْلَ وَأَنَاْ خَيْرُ الْمُنْزِلِينَ

(59. And when he furnished them with their provisions, he said: “Bring me a brother of yours from your father. See you not that I give full measure, and that I am the best of the hosts”)

فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ كَيْلَ لَكُمْ عِندِى وَلاَ تَقْرَبُونِ

(60. “But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me.”)

قَالُواْ سَنُرَوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَـعِلُونَ

(61. They said: “We shall try to get permission (for him) from his father, and verily, we shall do it.”)

وَقَالَ لِفِتْيَانِهِ اجْعَلُواْ بِضَـعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا انْقَلَبُواْ إِلَى أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ

(62. And [Yusuf] told his servants to put their money into their bags, so that they might know it when they go back to their people; in order that they might come again.)

Surah 12 Yusuf Verse 58-62

Tafsir Ibn Kathir

As-Suddi, Muhammad bin Ishaq and several others said that the reason why Yusuf’s brothers went to Egypt, is that after Yusuf became minister of Egypt and the seven years of abundance passed, then came the seven years of drought that struck all areas of Egypt. The drought also reached the area of Kana`an (Canaan), where Prophet Ya`qub, peace be upon him, and his children resided. Prophet Yusuf efficiently guarded the people’s harvest and collected it, and what he collected became a great fortune for the people. This also permitted Yusuf to give gifts to the people who sought his aid from various areas who came to buy food and provisions for their families. Yusuf would not give a family man more than whatever a camel could carry, as annual provisions for them. Yusuf himself did not fill his stomach from this food, nor did the king and his aids eat except one meal a day. By doing so, the people could sustain themselves with what they had for the remainder of the seven years. Indeed, Yusuf was a mercy from Allah sent to the people of Egypt. Yusuf’s brothers were among those who came to Egypt to buy food supplies, by the order of their father. They knew that the `Aziz of Egypt was selling food to people who need it for a low price, so they took some merchandise from their land with them to exchange it for food. They were ten, because Ya`qub peace be upon him kept his son and Yusuf’s brother Binyamin with him. Binyamin was the dearest of his sons to him after Yusuf. When Prophet Yusuf’s brothers entered on him in his court and the center of his authority, he knew them the minute he saw them. However, they did not recognize him because they got rid of him when he was still young, and sold him to a caravan of travelers while unaware of their destination. They could not have imagined that Yusuf would end up being a minister, and this is why they did not recognize him, while he did recognize them. As-Suddi said that Yusuf started talking to his brothers and asked them, “What brought you to my land” They said, “O, `Aziz, we came to buy provisions.” He asked them, “You might be spies.” They said, “Allah forbids.” He asked them, “Where are you from” They said, “From the area of Kana`an, and our father is Allah’s Prophet Ya`qub.” He asked them, “Does he have other children besides you” They said, “Yes, we were twelve brothers. Our youngest died in the desert, and he used to be the dearest to his father. His full brother is alive and his father kept him, so that his closeness compensates him for losing our youngest brother [who died].” Yusuf ordered that his brothers be honored and allowed to remain,

(And when he furnished them with their provisions,) according to their needs and gave them what they wanted to buy, he said to them, “Bring me your brother from your father’s side whom you mentioned, so that I know that you have told me the truth.” He continued,

(See you not that I give full measure, and that I am the best of the hosts) encouraging them to return to him. He then threatened them,

(But if you bring him not to me, there shall be no measure (of corn) for you with me. ) He threatened them that if the next time they come without Binyamin with them, they will not be allowed to buy the food that they need,

(“…nor shall you come near me.” They said: “We shall try to get permission (for him) from his father, and verily, we shall do it.”) They said, `We will try our best to bring him with us, so that we spare no effort to prove to you that we are truthful in what we told you about ourselves.’ Allah said,

(And [Yusuf] told his servants), or his slaves,

(to put their money), or the merchandise they brought with them to exchange for food,

(into their bags,), while they were unaware,

(in order that they might come again.) It was said that Yusuf did this because he feared that his brothers might not have any more merchandise they could bring with them to exchange for food.

فَلَمَّا رَجِعُوا إِلَى أَبِيهِمْ قَالُواْ يأَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَـفِظُونَ

(63. So, when they returned to their father, they said: “O our father! No more measure of grain shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly, we will guard him.”)

 قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلاَّ كَمَآ أَمِنتُكُمْ عَلَى أَخِيهِ مِن قَبْلُ فَاللَّهُ خَيْرٌ حَـفِظًا وَهُوَ أَرْحَمُ الرَحِمِينَ

(64. He said: “Can I entrust him to you except as I entrusted his brother [Yusuf] to you aforetime But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.”)

Surah 12 Yusuf  Verse 63-64

Tafsir Ibn Kathir

Allah says that when they went back to their father,

(they said: “O our father! No more measure of grain shall we get…”) `after this time, unless you send our brother Binyamin with us. So send him with us, and we shall get our measure and we shall certainly guard him.’ Some scholars read this Ayah in a way that means, `and he shall get his ration.’ They said,

(and truly, we will guard him.), `do not fear for his safety, for he will be returned back to you.’ This is what they said to Ya`qub about their brother Yusuf,

(“Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him.”) [12:12] This is why Prophet Ya`qub said to them,

(Can I entrust him to you except as I entrusted his brother [Yusuf] to you aforetime) He asked them, `Will you do to him except what you did to his brother Yusuf before, when you took him away from me and separated me from him’

(But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.) Ya`qub said, `Allah has the most mercy with me among all those who show mercy, He is compassionate with me for my old age, feebleness and eagerness for my son. I invoke Allah to return him to me, and to allow him and I to be together; for surely, He is the Most Merciful of those who show mercy.’

وَلَمَّا فَتَحُواْ مَتَـعَهُمْ وَجَدُواْ بِضَـعَتَهُمْ رُدَّتْ إِلَيْهِمْ قَالُواْ يأَبَانَا مَا نَبْغِى هَـذِهِ بِضَـعَتُنَا رُدَّتْ إِلَيْنَا وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ذلِكَ كَيْلٌ يَسِيرٌ

(65. And when they opened their bags, they found their money had been returned to them. They said: “O our father! What (more) can we desire This, our money has been returned to us; so we shall get (more) food for our family, and we shall guard our brother and add one more measure of a camel’s load. This quantity is easy (for the king to give).”)

 قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ لَتَأْتُنَّنِى بِهِ إِلاَّ أَن يُحَاطَ بِكُمْ فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ

 (66. He [Ya`qub] said: “I will not send him with you until you swear a solemn oath to me in Allah’s Name, that you will bring him back to me unless you are yourselves surrounded (by enemies),” And when they had sworn their solemn oath, he said: “Allah is the Witness to what we have said.”)

Surah 12 Yusuf Verse 65-66

Tafsir ibn Kathir

Allah says, when Yusuf’s brothers opened their bags, they found their merchandise inside them, for Yusuf had ordered his servants to return it to their bags. When they found their merchandise in their bags,

(They said: “O our father! What (more) can we desire…”), what more can we ask for,

(This, our money has been returned to us;) Qatadah commented (that they said), “What more can we ask for, our merchandise was returned to us and the `Aziz has given us the sufficient load we wanted” They said next,

(so we shall get (more) food for our family,), `if you send our brother with us the next time we go to buy food for our family,’

(and we shall guard our brother and add one more measure of a camel’s load.) since Yusuf, peace be upon him, gave each man a camel’s load of corn.

(This quantity is easy (for the king to give).) They said these words to make their case more appealing, saying that taking their brother with them is worth this gain,

(He [Ya`qub (Jacob)] said: “I will not send him with you until you swear a solemn oath to me in Allah’s Name…”), until you swear by Allah with the strongest oath,

(that you will bring him back to me unless you are yourselves surrounded (by enemies)), unless you were all overwhelmed and were unable to rescue him,

(And when they had sworn their solemn oath), he affirmed it further, saying,

(Allah is the Witness to what we have said.) Ibn Ishaq commented, “Ya`qub did that because he had no choice but to send them to bring necessary food supplies for their survival. So he sent Binyamin with them.”

وَقَالَ يبَنِىَّ لاَ تَدْخُلُواْ مِن بَابٍ وَاحِدٍ وَادْخُلُواْ مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ وَمَآ أُغْنِى عَنكُمْ مِّنَ اللَّهِ مِن شَىْءٍ إِنِ الْحُكْمُ إِلاَّ للَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ

(67. And he said: “O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allah at all. Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.”)

وَلَمَّا دَخَلُواْ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُمْ مِّنَ اللَّهِ مِن شَىْءٍ إِلاَّ حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَاهَا وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

(68. And when they entered according to their father’s advice, it did not avail them in the least against (the will of) Allah; it was but a need of Ya`qub’s inner self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not.)

Surah 2 Yusuf Verse 67-68

Tafsir Ibn Kathir

Allah says that Ya`qub, peace be upon him, ordered his children, when he sent Binyamin with them to Egypt, to enter from different gates rather than all of them entering from one gate. Ibn `Abbas, Muhammad bin Ka`b, Mujahid, Ad-Dahhak Qatadah, As-Suddi and several others said that he feared the evil eye for them, because they were handsome and looked beautiful and graceful. He feared that people might direct the evil eye at them, because the evil eye truly harms, by Allah’s decree, and brings down the mighty warrior-rider from his horse. He next said,

(and I cannot avail you against Allah at all.) this precaution will not resist Allah’s decision and appointed decree. Verily, whatever Allah wills, cannot be resisted or stopped,

(“Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.” And when they entered according to their father’s advice, it did not avail them in the least against (the will of) Allah; it was but a need of Ya`qub’s inner self which he discharged. ), as a precaution against the evil eye,

(And verily, he was endowed with knowledge because We had taught him,) he had knowledge that he implemented, according to Qatadah and Ath-Thawri. Ibn Jarir said that this part of the Ayah means, he has knowledge that We taught him,

(but most men know not.)

وَلَمَّا دَخَلُواْ عَلَى يُوسُفَ آوَى إِلَيْهِ أَخَاهُ قَالَ إِنِّى أَنَاْ أَخُوكَ فَلاَ تَبْتَئِسْ بِمَا كَانُواْ يَعْمَلُونَ

(69. And when they went in before Yusuf, he took his brother (Binyamin) to himself and said: “Verily, I am your brother, so grieve not for what they used to do.”)

Surah 12 Yusuf Verse 69

Tafsir Ibn Kathir

Allah states that when Yusuf’s brothers went in before him along with his full brother Binyamin, he invited them to a place of honor as privileged guests. He granted them gifts and generous hospitality and kindness. He met his brother in confidence and told him the story of what happened to him and that he was in fact his brother. He said to him,

`(grieve not) nor feel sad for what they did to me.’ He ordered Binyamin to hide the news from them and to refrain from telling them that the `Aziz is his brother Yusuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality.

فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ

(70. So when he furnished them forth with their provisions, he put the bowl in his brother’s bag. Then a crier cried: “O you (in) the caravan! Surely, you are thieves!”) 

 قَالُواْ وَأَقْبَلُواْ عَلَيْهِمْ مَّاذَا تَفْقِدُونَ

(71. They, turning towards them, said: “What is it that you have lost”)

قَالُواْ نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَن جَآءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَاْ بِهِ زَعِيمٌ

(72. They said: “We have lost the bowl of the king and for him who produces it is (the reward of) a camel load; and I will be bound by it.”)

Surah 12 Yusuf Verse 70-72

Tafsir Ibn Kathir

After Yusuf supplied them with their provisions, he ordered some of his servants to place his silver bowl (in Binyamin’s bag), according to the majority of scholars. Some scholars said that the king’s bowl was made from gold. Ibn Zayd added that the king used it to drink from, and later, measured food grains with it since food became scarce in that time, according to Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and `Abdur-Rahman bin Zayd. Shu`bah said that Abu Bishr narrated that Sa`id bin Jubayr said that Ibn `Abbas said that the king’s bowl was made from silver and he used it to drink with. Yusuf had the bowl placed in Binyamin’s bag while they were unaware, and then had someone herald,

(O you (in) the caravan! Surely, you are thieves!) They looked at the man who was heralding this statement and asked him,

(“What is it that you have lost” They said: “We have lost the bowl of the king…”), which he used to measure food grains,

(and for him who produces it is a camel load;), as a reward,

(and I will be bound by it.), as assurance of delivery of the reward.

قَالُواْ تَاللَّهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ

(73. They said: “By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!”)

 قَالُواْ فَمَا جَزَآؤُهُ إِن كُنتُمْ كَـذِبِينَ

(74. They said: “What then shall be the penalty of him, if you are (proved to be) liars.”)

قَالُواْ جَزؤُهُ مَن وُجِدَ فِى رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِى الظَّـلِمِينَ

(75. They [Yusuf’s brothers] said: “His penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime). Thus we punish the wrongdoers!”)

 فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ الْمَلِكِ إِلاَّ أَن يَشَآءَ اللَّهُ نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

(76. So he [Yusuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Yusuf. He could not take his brother by the law of the king (as a slave), except that Allah willed it. We raise to degrees whom We will, but over all those endowed with knowledge is the All-Knowing (Allah).)

Surah 12 Yusuf Verse 73-76

Tafsir Ibn Kathir

(By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!) `Ever since you knew us, you, due to our good conduct, became certain that,

(we came not to make mischief in the land, and we are no thieves!) They said, `Theft is not in our character, as you came to know.’ Yusuf’s men said,

`(What then shall be the penalty of him), in reference to the thief, if it came out that he is one of you,’

(if you are (proved to be) liars) They asked them, `What should be the thief’s punishment if he is one of you’

(They said: “His penalty should be that he, in whose bag it is found, should be held for the punishment. Thus we punish the wrongdoers!”) This was the law of Prophet Ibrahim, peace be upon him, that the thief be given as a slave to the victim of theft. This is what Yusuf wanted, and this is why he started with their bags first before his brother’s bag, to perfect the plot,

(Then he brought it out of his brother’s bag.) Therefore, Yusuf took Binyamin as a slave according to their judgement and the law which they believed in. So Allah said;

(Thus did We plan for Yusuf.) and this is a good plot that Allah likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all. Allah said next,

(He could not take his brother by the law of the king,) as a captive, for this was not the law of king of Egypt, according to Ad-Dahhak and several other scholars. Allah only allowed Yusuf to take his brother as a captive after his brothers agreed to this judgement beforehand, and he knew that this was their law. This is why Allah praised him when He said,

(We raise to degrees whom We will,) just as He said in another Ayah,

(Allah will exalt in degree those of you who believe.) [58:11] Allah said next,

(but over all those endowed with knowledge is the All-Knowing.) Al-Hasan commented, “There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honored. In addition, `Abdur-Razzaq recorded that Sa`id bin Jubayr said, “We were with Ibn `Abbas when he narrated an amazing Hadith. A man in the audience said, `All praise is to Allah! There is an all-knowing above every person endowed with knowledge.’ Ibn `Abbas responded, `Worse it is that which you said! Allah is the All-Knowing and His knowledge is above the knowledge of every knowledgeable person.’ Simak narrated that `Ikrimah said that Ibn `Abbas said about Allah’s statement,

(but over all those endowed with knowledge is the All-Knowing (Allah).) “This person has more knowledge than that person, and Allah is above all knowledgeable persons.” Similar was narrated from `Ikrimah. Qatadah said, “Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah. Verily, knowledge started from Allah, and from Him the scholars learn, and to Him all knowledge returns.” `Abdullah bin Mas`ud read the Ayah this way, (وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ) “And above every scholar, is the All-Knower (Allah).”

قَالُواْ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ

(77. They [Yusuf’s brothers] said: “If he steals, there was a brother of his [Yusuf] who did steal before (him)).

Surah 12 Yusuf verse 77

Tafsir Ibn Kathir

(But these things did Yusuf keep in himself, revealing not the secrets to them. He said (within himself): “You are in an evil situation, and Allah is the Best Knower of that which you describe!”)

After Yusuf’s brothers saw that the king’s bowl was taken out of Binyamin’s bag, they said,

(If he steals, there was a brother of his who did steal before.) They tried to show themselves as innocent from being like Binyamin, saying that he did just like a brother of his did beforehand, meaning Yusuf, peace be upon him! Allah said,

(But these things did Yusuf keep in himself), meaning the statement that he said afterwards,

(You are in an evil situation, and Allah is the Best Knower of that which you describe!) Yusuf said this to himself and did not utter it aloud, thus intending to hide what he wanted to say to himself even before he said it. Al-`Awfi reported that Ibn `Abbas said about Allah’s statement,

(But these things did Yusuf keep in himself), “He kept in himself [his statement next],

(You are in an evil situation, and Allah is the Best Knower of that which you describe!).”

قَالُواْ يأَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ

(78. They said: “O `Aziz! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the doers of good.”)

 قَالَ مَعَاذَ اللَّهِ أَن نَّأْخُذَ إِلاَّ مَن وَجَدْنَا مَتَـعَنَا عِندَهُ إِنَّـآ إِذًا لَّظَـلِمُونَ

(79. He said: “Allah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be wrongdoers.”)

Surah 12 Yusuf verse 78-79

Tafsir Ibn Kathir

When it was decided that Benyamin was to be taken and kept with Yusuf according to the law they adhered by, Yusuf’s brothers started requesting clemency and raising compassion in his heart for them,

(They said, “O `Aziz! Verily, he has an old father…”) who loves him very much and is comfor- ted by his presence from the son that he lost,

(so take one of us in his place.), instead of Binyamin to remain with you,

(Indeed we think that you are one of the doers of good.), the good doers, just, and accepting fairness,

(He said: “Allah forbid, that we should take anyone but him with whom we found our property…”), `according to the judgement that you gave for his punishment,

(Indeed, we should be wrongdoers.), if we take an innocent man instead of the guilty man. ‘

فَلَمَّا اسْتَيْأَسُواْ مِنْهُ خَلَصُواْ نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُواْ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَّوْثِقًا مِّنَ اللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ فَلَنْ أَبْرَحَ الاٌّرْضَ حَتَّى يَأْذَنَ لِى أَبِى أَوْ يَحْكُمَ اللَّهُ لِى وَهُوَ خَيْرُ الْحَـكِمِينَ

(80. So, when they despaired of him, they consulted in private. The eldest among them said: “Know you not that your father did take an oath from you in Allah’s Name, and before this you did fail in your duty with Yusuf Therefore I will not leave this land until my father permits me, or Allah decides my case and He is the Best of the judges.)

ارْجِعُواْ إِلَى أَبِيكُمْ فَقُولُواْ يأَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلاَّ بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَـفِظِينَ

(81. “Return to your father and say, `O our father! Verily, your son has stolen, and we testify not except according to what we know, and we could not know the Unseen!)

 وَاسْئَلِ الْقَرْيَةَ الَّتِى كُنَّا فِيهَا وَالّعِيْرَ الَّتِى أَقْبَلْنَا فِيهَا وَإِنَّا لَصَـدِقُونَ

 (82. “And ask (the people of) the town where we have been, and the caravan in which we returned; and indeed we are telling the truth.”)

Surah 12 Yusuf Verse 80-82

Tafsir Ibn Kathir

Allah narrates to us that Yusuf’s brothers were desperate because they could not secure the release of their brother Binyamin, even though they had given a promise and sworn to their father to bring him back. They were unable to fulfill their promise to their father, so,

(in private), away from people’s eyes,

(they consulted), among themselves,

(The eldest among them said), and his name, as we mentioned, was Rubil, or Yahudha. He was the one among them who recommended throwing Yusuf into a well, rather than killing him. So Rubil said to them,

`(Know you not that your father did take an oath from you in Allah’s Name,) that you will return Binyamin to him However, you were not able to fulfill this promise and, before you caused Yusuf to be lost from his father,

(Therefore I will not leave this land), I will not leave Egypt,

(until my father permits me, ) allows me to go back to him while he is pleased with me,

(or Allah decides my case) by using the sword, or, they says; by allowing me to secure the release of my brother,

(and He is the Best of the judges.), He next ordered them to narrate to their father what happened so that they could present their excuse about that happened to Binyamin and as claim their innocence before him. Rubil said to them (to say to their father),

(and we could not know the Unseen!) or, `we did not know that your son had committed theft,’ according to Qatadah and `Ikrimah. `Abdur-Rahman bin Zayd bin Aslam said that it means, `we did not know that Binyamin stole something that belonged to the king, we only stated the punishment of the thief,’

(And ask (the people of) the town where we have been,), in reference to Egypt, according to Qatadah, or another town.

(and the caravan in which we returned), `about our truthfulness, honesty, protection and sincere guardianship,

(and indeed we are telling the truth.) in what we have told you, that Binyamin stole and was taken as a captive as compensation for his theft.’

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