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.”
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