Allah, Glorified and Praised Be He, narrates the story of Prophets Musa and Haroon, peace be upon them

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.

Allah, Glorified and Praised Be He, narrates the story of Prophets Musa and Haroon, peace be upon them.

وَلَقَدْ قَالَ لَهُمْ هَـرُونُ مِن قَبْلُ يقَوْمِ إِنَّمَا فُتِنتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَـنُ فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى

(90. And Harun indeed had said to them beforehand: “O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order.”)

قَالُواْ لَن نَّبْرَحَ عَلَيْهِ عَـكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى

(91. They said: “We will not stop worshipping it, until Musa returns to us.”)

Surah 20 Ta Ha Verse 90-91

Tafsir Ibn Kathir

Allah, the Exalted, informs of Harun’s attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them. He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants.

(so follow me and obey my order.) Meaning, “Follow me in that which I am commanding you with and leave that which I forbid you from.”

(They said: “We will not stop worshipping it, until Musa returns to us.”) meaning, “We will not cease in our worship of this calf until we hear what Musa has to say about it.” So they opposed Harun in this matter and they fought against him, nearly killing him.

قَالَ يهَـرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْ

(92. (Musa) said: “O Harun! What prevented you when you saw them going astray;”)

أَلاَّ تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِى

(93. “That you followed me not (according to my advice to you) Have you then disobeyed my order”)

قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِى إِسْرءِيلَ وَلَمْ تَرْقُبْ قَوْلِى

(94. He (Harun) said: “O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: `You have caused a division among the Children of Israel, and you have not respected my word!”’)

Surah 20 Ta Ha verse 92-94

Tafsir Ibn Kathir

Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surat Al-A`raf, where we mentioned the Hadith,

(Information is not the same as observation.) Then, he began to blame his brother, Harun, by saying,

(What prevented you when you saw them going astray; that you followed me not) meaning, “You should have informed me of this matter as soon as it happened.”

(Have you then disobeyed my order) “In that which I entrusted to you,” referring to Musa’s statement,

(Replace me among my people, act in the right way and follow not the way of the mischief-makers.)(7:142)

(He (Harun) said: “O son of my mother!”) This mentioning of the mother was Harun’s attempt to soften Musa’s anger, because he was Musa’s biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said,

(O son of my mother! Seize (me) not by my beard, nor by my head!) This was Harun’s excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place. He said,

(Verily, I feared) meaning, “I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them.”

(and you have not respected my word!) This means, “And you did not take care of what I commanded you to do when I left you in charge of them.” Ibn `Abbas said, “Harun was respectful and obedient to Musa.”

قَالَ فَمَا خَطْبُكَ يسَـمِرِيُّ

(95. (Musa) said: “And what is the matter with you. O Samiri”)

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُواْ بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذلِكَ سَوَّلَتْ لِى نَفْسِى

(96. (Samiri) said: “I saw what they saw not, so I took a (Qabdah) handful (of dust) from the (hoof) print of the messenger and threw it. Thus my inner self suggested to me.”)

قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِى الْحَيَوةِ أَن تَقُولَ لاَ مِسَاسَ وَإِنَّ لَكَ مَوْعِداً لَّن تُخْلَفَهُ وَانظُرْ إِلَى إِلَـهِكَ الَّذِى ظَلْتَ عَلَيْهِ عَاكِفاً لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِى الْيَمِّ نَسْفاً

(97. Musa said: “Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not;’ and verily, you have a promise that will not fail. And look at your god to which you have been devoted. We will certainly burn it, and scatter its particles in the sea.”)

إِنَّمَآ إِلَـهُكُمُ اللَّهُ الَّذِى لا إِلَـهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْماً

(98. Your God is only Allah, there is no God but Him. He has full knowledge of all things.)

Surah 20 TaHa Verse 95-98

Tafsir Ibn Kathir

How As-Samiri made the Calf.

Musa said to As-Samiri, “What caused you to do what you did What presented such an idea to you causing you to do this” Muhammad bin Ishaq reported from Ibn `Abbas that he said, “As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar.” Qatadah said, “He was from the village of Samarra.”

((Samiri) said: “I saw what they saw not.”) This means, “I saw Jibril when he came to destroy Fir`awn.”

(so I took a handful (Qabdah) from the print of the messenger) This means from the hoof print of his (Jibril’s) horse. This is what is well-known with many of the scholars of Tafsir, rather most of them. Mujahid said,

(so I took a handful (Qabdah) from the print of the messenger) “From under the hoof of Jibril’s horse.” He also said, “The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers.” Mujahid said, “As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound.” Thus, he said,

(and I threw it.) This means, “I threw it along with those who were throwing (jewelry).”

(Thus my inner self suggested to me.) This means that his soul considered it something good and it was pleasing to his self.

((Musa) said: “Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not.”’) This means, “Just as you took and touched what was not your right to take and touch of the messenger’s foot print, such is your punishment in this life, that you will say, `Do not touch (me).”’ This means, “You will not touch the people and they will not touch you.”

(and verily, you have a promise) This means on the Day of Resurrection.

(that will not fail.) you will have no way to escape it. Qatadah said,

(that you will say: `Touch me not.’) “This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch.”’ Concerning Allah’s statement,

(and verily, you have a promise that will not fail.) Al-Hasan, Qatadah and Abu Nahik said, “You will not be absent from it.”

(And look at your god) that which you worshipped,

(to which you have been devoted.) that which you established worship of, which was the calf.

(Your God is only Allah, there is no God but Him. He has full knowledge of all things.) Musa was saying to them, “This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant. Concerning the statement,

(He has full knowledge of all things.) The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything.

((Allah) surrounds all things in (His) knowledge. ) (65:12) And He says,

(And (He) keeps count of all things.) (72:28) Therefore,

(Not even the weight of a speck of dust escapes His knowledge.) (34:3) He also says,

(Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) (6:59) And He says,

(And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) (11:6) The Ayat that mention this are numerous.

كَذلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَآءِ مَا قَدْ سَبَقَ وَقَدْ آتَيْنَـكَ مِن لَّدُنَّا ذِكْراً

(99. Thus We relate to you some information of what happened before. And indeed We have given you from Us a Reminder.)

مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً

(100. Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.)

خَـلِدِينَ فِيهِ وَسَآءَ لَهُمْ يَوْمَ الْقِيَـمَةِ حِمْلاً

(101. They will abide in that — and evil indeed will it be that load for them on the Day of Resurrection.)

Surah 20 TaHa Verse 99-100

Tafsir Ibn Kathir

Allah, the Exalted, is saying to Prophet Muhammad , `We have told you (O Muhammad) the story of Musa and what happened with him, Fir`awn and his armies, just as it actually happened. Likewise, We relate to you the information of the past just as it happened, without any increase or decrease. We also gave you a remembrance from Us, the Mighty Qur’an, no falsehood comes to it from before it or behind it.’ It is a revelation from One Most Wise, Most Praiseworthy. No Prophet was given any Book like it or more complete than it, since the time of the previous Prophets who were sent, until their being sealed off with the coming of Muhammad . No Prophet was given any Book containing as much information than the Qur’an about what has past and what would be. The judgement concerning the distinction between mankind is taken from it. Therefore, Allah says about it,

(Whoever turns away from it,) This means whoever denies it and turns away from following its commands and instructions, while seeking guidance from other than it, then Allah will mislead him and send him on the path to Hell. This is why Allah says,

(Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.) Burden here means sin. This is as Allah says,

(But those of the sects that reject it , the Fire will be their promised meeting place.) (11:17) This applies generally to whoever the Qur’an reaches of the Arabs, the non-Arabs, the People of the Book and others. This is as Allah says,

(That I may therewith warn you and whomsoever it may reach.) (6:19) The Qur’an is a final warning for everyone it reaches. Whoever follows it, then he is rightly guided and whoever opposes it and turns away from it, then he is misguided. He will be wretched in this life, and he is promised that on the Day of Resurrection his abode will be the Hellfire. For this reason Allah says,

(Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection. They will abide in that.) (20:100-101) They will not be able to avoid this or escape it.

(And evil indeed will it be that load for them on the Day of Resurrection.)

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The Firawn (Pharoah) and his chiefs believe Prophet Musa and Prophet Haroon, peace be upon them, to be magicians.

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 Firawn (Pharoah) and his chiefs believe Prophet Musa and Prophet Haroon, peace be upon them,  to be magicians.

فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى

(60. So Fir`awn withdrew, devised his plot and then came back.)

قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً فَيُسْحِتَكُم بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى

(61. Musa said to them: “Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably.”)

فَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّواْ النَّجْوَى

(62 Then they debated one with another what they must do, and they kept their talk secret.)

قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ يُرِيدَانِ أَن يُخْرِجَاكُمْ مِّنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى

(63. They said: “Verily, these are two magicians. Their object is to drive you out from your land with magic, and to take you away from your exemplary way.”)

فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى

(64. “So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful.”)

Surah 20 Ta Ha Verse 60-64

Tafsir Ibn Kathir

Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says,

(And Fir`awn said: “Bring me every well-versed sorcerer.”) (10:79)  Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said,

(Will there surely be a reward for us if we are the winners He (Fir`awn) said: “Yes, and you shall then verily be of those brought near (to myself).”) (26:41-42)

(Musa said to them: “Woe unto you! Invent not a lie against Allah…”) This means, “Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah.”

(lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.’

(“…And surely, he who invents a lie will fail miserably.” Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, “This is not the speech of a magician, but it is the speech of a Prophet.” Another said, “No, he is only a magician.” There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah’s statement,

(and they kept their talk secret.) means, they held secret counsel among themselves about this matter.

(They said: “Verily, these are two (Hadhan) magicians…”) This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, “Verily, these are two (Hadhayn) magicians.” This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, “You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land.” Concerning Allah’s statement,

(and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.’ For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, “If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you.” Ibn `Abbas mentioned concerning Allah’s statement,

(and to take you away from your exemplary way. ) “This means their kingdom, which they were in, and their livelihood.” `Abdur-Rahman bin Zayd said, “This superior way means that which they were upon.”

(So devise your plot, and assemble in line.) This means, “All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother.”

(And whoever overcomes this day will be indeed successful.) meaning “Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership.” .

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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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