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

I take refuge with Allaah, the Exalted, 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 Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

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

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 exits!) meaning, `the One Who is addressing you and speaking to you is the Lord of all that exits, 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.

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.)

Allah commanded Musa to go to Fir`awn to convey the Message Allah said,

(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.”

The Supplication of Musa .

((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.

فَأَلْقَى عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ

(107. Then (Musa) threw his staff and behold! it was a (Thu`ban) serpent, manifest!)

وَنَزَعَ يَدَهُ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـظِرِينَ

(108. And he drew out his hand, and behold! it was white (with radiance) for the beholders.)

Surah 7 Al Araf Verse 107-108

Tafsir Ibn Kathir

`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah’s statement,

(a (Thu`ban) serpent, manifest), refers to “The male snake.” As-Suddi and Ad-Dahhak said similarly. A report from Ibn `Abbas said,

“(Then (Musa) threw his staff), and it turned into a huge snake that opened its mouth and rushed towards Fir`awn. When Fir`awn saw the snake rushing towards him, he jumped from his throne and cried to Musa for help, so that Musa would remove the snake from his way. Musa did that.” As-Suddi commented,

(and behold! It was a (Thu`ban) serpent, manifest!) “This (Thu`ban) refers to male snakes. The snake opened its mouth and headed towards Fir`awn to swallow him, placing its lower jaw on the ground and its upper jaw reaching the (top of the) wall of the palace. When Fir`awn saw the snake, he was frightened, so he jumped and wet himself and he never wet himself before this incident. He cried, `O Musa! Take it away and I will believe in you and release the Children of Israel to you.’ So Musa, peace be on him, took it, and it became a staff again.”

(And he drew out his hand, and behold! it was white (with radiance) for the beholders.) Musa took his hand out of his cloak after he inserted his hand in it and it was shining, not because of leprosy or sickness. Allah said in another Ayah,

(And put your hand into your bosom, it will come forth white without hurt.) (27:12) Ibn `Abbas said, “without hurt’, means, `not because of leprosy’. Musa inserted his hand again in his sleeve and it returned back to its normal color.” Mujahid and several others said similarly.

www.tafsir.com