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Towards Understanding the Quran
With kind permission: Islamic Foundation UK
Introduction to Tafheem | Glossary | Verbs
Tafsirs: Maarif | Dawat | Ishraq | Clear

 Surah Taha 20:1-49 [1/8]
  
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Verse Summary -------------------------------------------------------------------------------------
طهTa Ha.
﴿١﴾
مَآNot
أَنزَلْنَاWe (have) sent down
عَلَيْكَto you
ٱلْقُرْءَانَthe Quran
لِتَشْقَىٰٓthat you be distressed
﴿٢﴾
إِلَّا(But)
تَذْكِرَةً(as) a reminder
لِّمَنfor (those) who
يَخْشَىٰfear
﴿٣﴾
تَنزِيلاًA revelation
مِّمَّنْfrom (He) Who
خَلَقَcreated
ٱلْأَرْضَthe earth
وَٱلسَّمَـٰوَٲتِand the heavens
ٱلْعُلَى[the] high,
﴿٤﴾
ٱلرَّحْمَـٰنُThe Most Gracious
عَلَىover
ٱلْعَرْشِthe Throne
ٱسْتَوَىٰis established.
﴿٥﴾
لَهُۥTo Him (belongs)
مَاwhatever
فِى(is) in
ٱلسَّمَـٰوَٲتِthe heavens
وَمَاand whatever
فِى(is) in
ٱلْأَرْضِthe earth,
وَمَاand whatever
بَيْنَهُمَا(is) between them
وَمَاand whatever
تَحْتَ(is) under
ٱلثَّرَىٰthe soil.
﴿٦﴾
وَإِنAnd if
تَجْهَرْyou speak aloud
بِٱلْقَوْلِthe word,
فَإِنَّهُۥthen indeed, He
يَعْلَمُknows
ٱلسِّرَّthe secret
وَأَخْفَىand the more hidden.
﴿٧﴾
ٱللَّهُAllah -
لَآ(there is) no
إِلَـٰهَgod
إِلَّاexcept
هُوَ‌ۖHim.
لَهُTo Him (belong)
ٱلْأَسْمَآءُthe Names,
ٱلْحُسْنَىٰthe Most Beautiful.
﴿٨﴾
وَهَلْAnd has
أَتَـٰكَcome to you
حَدِيثُthe narration
مُوسَىٰٓ(of) Musa?
﴿٩﴾
إِذْWhen
رَءَاhe saw
نَارًاa fire,
فَقَالَthen he said
لِأَهْلِهِto his family,
ٱمْكُثُوٓاْ" Stay here;
إِنِّىٓindeed, I
ءَانَسْتُ[I] perceived
نَارًاa fire;
لَّعَلِّىٓperhaps I (can)
ءَاتِيكُمbring you
مِّنْهَاtherefrom
بِقَبَسٍa burning brand,
أَوْor
أَجِدُI find
عَلَىat
ٱلنَّارِthe fire
هُدًىguidance."
﴿١٠﴾
فَلَمَّآThen when
أَتَـٰهَاhe came to it,
نُودِىَhe was called,
يَـٰمُوسَىٰٓ"O Musa,
﴿١١﴾
إِنِّىٓIndeed, [I]
أَنَا۟I Am
رَبُّكَyour Lord,
فَٱخْلَعْso remove
نَعْلَيْكَ‌ۖyour shoes.
إِنَّكَIndeed, you
بِٱلْوَادِ(are) in the valley
ٱلْمُقَدَّسِthe sacred
طُوًى(of) Tuwa.
﴿١٢﴾
وَأَنَاAnd I
ٱخْتَرْتُكَ(have) chosen you,
فَٱسْتَمِعْso listen
لِمَاto what
يُوحَىٰٓis revealed.
﴿١٣﴾
إِنَّنِىٓIndeed, [I]
أَنَاI Am
ٱللَّهُAllah.
لَآ(There is) no
إِلَـٰهَgod
إِلَّآbut
أَنَا۟I,
فَٱعْبُدْنِىso worship Me
وَأَقِمِand establish
ٱلصَّلَوٲةَthe prayer
لِذِكْرِىٓfor My remembrance.
﴿١٤﴾
إِنَّIndeed,
ٱلسَّاعَةَthe Hour
ءَاتِيَةٌ(will be) coming.
أَكَادُI almost
أُخْفِيهَا[I] hide it
لِتُجْزَىٰthat may be recompensed
كُلُّevery
نَفْسِۭsoul
بِمَاfor what
تَسْعَىٰit strives.
﴿١٥﴾
فَلَاSo (do) not
يَصُدَّنَّكَ(let) avert you
عَنْهَاfrom it
مَن(one) who
لَّا(does) not
يُؤْمِنُbelieve
بِهَاin it
وَٱتَّبَعَand follows
هَوَٮٰهُhis desires,
فَتَرْدَىٰlest you perish.
﴿١٦﴾
وَمَاAnd what
تِلْكَ(is) that
بِيَمِينِكَin your right hand,
يَـٰمُوسَىٰO Musa?"
﴿١٧﴾
قَالَHe said,
هِىَ"It
عَصَاىَ(is) my staff;
أَتَوَكَّؤُاْI lean
عَلَيْهَاupon it,
وَأَهُشُّand I bring down leaves
بِهَاwith it
عَلَىٰfor
غَنَمِىmy sheep,
وَلِىَand for me
فِيهَاin it
مَـَٔـارِبُ(are) uses
أُخْرَىٰother."
﴿١٨﴾
قَالَHe said,
أَلْقِهَا"Throw it down,
يَـٰمُوسَىٰO Musa!"
﴿١٩﴾
فَأَلْقَـٰهَاSo he threw it down,
فَإِذَاand behold!
هِىَIt
حَيَّةٌ(was) a snake,
تَسْعَىٰmoving swiftly.
﴿٢٠﴾
قَالَHe said,
خُذْهَا"Seize it
وَلَاand (do) not
تَخَفْ‌ۖfear.
سَنُعِيدُهَاWe will return it
سِيرَتَهَا(to) its state
ٱلْأُولَىٰthe former.
﴿٢١﴾
وَٱضْمُمْAnd draw near
يَدَكَyour hand
إِلَىٰto
جَنَاحِكَyour side;
تَخْرُجْit will come out
بَيْضَآءَwhite,
مِنْ غَيْرِwithout any
سُوٓءٍdisease
ءَايَةً(as) a sign
أُخْرَىٰanother.
﴿٢٢﴾
لِنُرِيَكَThat We may show you
مِنْof
ءَايَـٰتِنَاOur Signs
ٱلْكُبْرَىthe Greatest.
﴿٢٣﴾
ٱذْهَبْGo
إِلَىٰto
فِرْعَوْنَFiraun.
إِنَّهُۥIndeed, he
طَغَىٰ(has) transgressed."
﴿٢٤﴾
قَالَHe said,
رَبِّ" My Lord!
ٱشْرَحْExpand
لِىfor me
صَدْرِىmy breast
﴿٢٥﴾
وَيَسِّرْAnd ease
لِىٓfor me
أَمْرِىmy task
﴿٢٦﴾
وَٱحْلُلْAnd untie
عُقْدَةً(the) knot
مِّنfrom
لِّسَانِىmy tongue
﴿٢٧﴾
يَفْقَهُواْThat they may understand
قَوْلِىmy speech.
﴿٢٨﴾
وَٱجْعَلAnd appoint
لِّىfor me
وَزِيرًاa minister
مِّنْfrom
أَهْلِىmy family.
﴿٢٩﴾
هَـٰرُونَHarun,
أَخِىmy brother.
﴿٣٠﴾
ٱشْدُدْReinforce
بِهِۦٓthrough him
أَزْرِىmy strength.
﴿٣١﴾
وَأَشْرِكْهُAnd make him share
فِىٓ[in]
أَمْرِىmy task
﴿٣٢﴾
كَىْThat
نُسَبِّحَكَwe may glorify You
كَثِيرًاmuch
﴿٣٣﴾
وَنَذْكُرَكَAnd [we] remember You
كَثِيرًاmuch.
﴿٣٤﴾
إِنَّكَIndeed, [You]
كُنتَYou are
بِنَاof us
بَصِيرًاAll-Seer."
﴿٣٥﴾
قَالَHe said,
قَدْ"Verily,
أُوتِيتَyou are granted
سُؤْلَكَyour request,
يَـٰمُوسَىٰO Musa!
﴿٣٦﴾
وَلَقَدْAnd indeed,
مَنَنَّاWe conferred a favor
عَلَيْكَon you
مَرَّةً أُخْرَىٰٓanother time,
﴿٣٧﴾
إِذْWhen
أَوْحَيْنَآWe inspired
إِلَىٰٓto
أُمِّكَyour mother
مَاwhat
يُوحَىٰٓis inspired,
﴿٣٨﴾
أَنِ`That
ٱقْذِفِيهِcast him
فِىin
ٱلتَّابُوتِthe chest
فَٱقْذِفِيهِthen cast it
فِىin
ٱلْيَمِّthe river,
فَلْيُلْقِهِthen let cast it
ٱلْيَمُّthe river
بِٱلسَّاحِلِon the bank;
يَأْخُذْهُwill take him
عَدُوٌّan enemy
لِّىto Me,
وَعَدُوٌّand an enemy
لَّهُۥ‌ۚto him.'
وَأَلْقَيْتُAnd I cast
عَلَيْكَover you
مَحَبَّةًlove
مِّنِّىfrom Me,
وَلِتُصْنَعَand that you may be brought up
عَلَىٰunder
عَيْنِىٓMy Eye.
﴿٣٩﴾
إِذْWhen
تَمْشِىٓwas going
أُخْتُكَyour sister
فَتَقُولُand she said,
هَلْ` Shall,
أَدُلُّكُمْI show you
عَلَىٰ[to]
مَن(one) who
يَكْفُلُهُۥ‌ۖwill nurse and rear him?'
فَرَجَعْنَـٰكَSo We returned you
إِلَىٰٓto
أُمِّكَyour mother
كَىْthat
تَقَرَّmay be cooled
عَيْنُهَاher eyes
وَلَاand not
تَحْزَنَ‌ۚshe grieves.
وَقَتَلْتَAnd you killed
نَفْسًاa man,
فَنَجَّيْنَـٰكَbut We saved you
مِنَfrom
ٱلْغَمِّthe distress,
وَفَتَنَّـٰكَand We tried you
فُتُونًا‌ۚ(with) a trial.
فَلَبِثْتَThen you remained
سِنِينَ(some) years
فِىٓwith
أَهْلِ(the) people
مَدْيَنَ(of) Madyan.
ثُمَّThen
جِئْتَyou came
عَلَىٰat
قَدَرٍthe decreed (time)
يَـٰمُوسَىٰO Musa!
﴿٤٠﴾
وَٱصْطَنَعْتُكَAnd I (have) chosen you
لِنَفْسِىfor Myself.
﴿٤١﴾
ٱذْهَبْGo,
أَنتَyou
وَأَخُوكَand your brother
بِـَٔـايَـٰتِىwith My Signs,
وَلَاand (do) not
تَنِيَاslacken
فِىin
ذِكْرِىMy remembrance.
﴿٤٢﴾
ٱذْهَبَآGo, both of you,
إِلَىٰto
فِرْعَوْنَFiraun.
إِنَّهُۥIndeed, he
طَغَىٰ(has) transgressed.
﴿٤٣﴾
فَقُولَاAnd speak
لَهُۥto him
قَوْلاًa word
لَّيِّنًاgentle,
لَّعَلَّهُۥperhaps he
يَتَذَكَّرُmay take heed
أَوْor
يَخْشَىٰfear."
﴿٤٤﴾
قَالَاThey said,
رَبَّنَآ"Our Lord!
إِنَّنَاIndeed, we
نَخَافُfear
أَنthat
يَفْرُطَhe will hasten
عَلَيْنَآagainst us
أَوْor
أَنthat
يَطْغَىٰhe will transgress."
﴿٤٥﴾
قَالَHe said,
لَا"(Do) not
تَخَافَآ‌ۖfear.
إِنَّنِىIndeed, I Am
مَعَكُمَآwith you both;
أَسْمَعُI hear
وَأَرَىٰand I see.
﴿٤٦﴾
فَأْتِيَاهُSo go to him
فَقُولَآand say,
إِنَّا` Indeed, we
رَسُولَاboth (are) Messengers
رَبِّكَ(of) your Lord,
فَأَرْسِلْso send
مَعَنَاwith us
بَنِىٓ إِسْرَٲٓءِيلَ(the) Children of Israel,
وَلَاand (do) not
تُعَذِّبْهُمْ‌ۖtorment them.
قَدْVerily,
جِئْنَـٰكَwe came to you
بِـَٔـايَةٍwith a Sign
مِّنfrom
رَّبِّكَ‌ۖyour Lord.
وَٱلسَّلَـٰمُAnd peace
عَلَىٰon
مَنِ(one) who
ٱتَّبَعَfollows
ٱلْهُدَىٰٓthe Guidance.
﴿٤٧﴾
إِنَّاIndeed, we
قَدْverily,
أُوحِىَit has been revealed
إِلَيْنَآto us
أَنَّthat
ٱلْعَذَابَthe punishment
عَلَىٰ(will be) on
مَن(one) who
كَذَّبَdenies
وَتَوَلَّىٰand turns away.'"
﴿٤٨﴾
قَالَHe said,
فَمَن"Then who
رَّبُّكُمَا(is) your Lord,
يَـٰمُوسَىٰO Musa?"
﴿٤٩﴾


بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ طٰهٰ​ ۚ‏  مَاۤ اَنۡزَلۡـنَا عَلَيۡكَ الۡـقُرۡاٰنَ لِتَشۡقٰٓى ۙ‏  اِلَّا تَذۡكِرَةً لِّمَنۡ يَّخۡشٰى ۙ‏  تَنۡزِيۡلًا مِّمَّنۡ خَلَقَ الۡاَرۡضَ وَالسَّمٰوٰتِ الۡعُلَى ؕ‏  اَلرَّحۡمٰنُ عَلَى الۡعَرۡشِ اسۡتَوٰى‏  لَهٗ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِ وَمَا بَيۡنَهُمَا وَمَا تَحۡتَ الثَّرٰى‏  وَاِنۡ تَجۡهَرۡ بِالۡقَوۡلِ فَاِنَّهٗ يَعۡلَمُ السِّرَّ وَاَخۡفٰى‏  اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ ​ؕ لَـهُ الۡاَسۡمَآءُ الۡحُسۡنٰى‏  ​وَهَلۡ اَتٰٮكَ حَدِيۡثُ مُوۡسٰى​ۘ‏  اِذۡ رَاٰ نَارًا فَقَالَ لِاَهۡلِهِ امۡكُثُوۡۤا اِنِّىۡۤ اٰنَسۡتُ نَارًا لَّعَلِّىۡۤ اٰتِيۡكُمۡ مِّنۡهَا بِقَبَسٍ اَوۡ اَجِدُ عَلَى النَّارِ هُدًى‏  فَلَمَّاۤ اَتٰٮهَا نُوۡدِىَ يٰمُوۡسٰىؕ‏  اِنِّىۡۤ اَنَا رَبُّكَ فَاخۡلَعۡ نَـعۡلَيۡكَ​ۚ اِنَّكَ بِالۡوَادِ الۡمُقَدَّسِ طُوًىؕ‏  وَاَنَا اخۡتَرۡتُكَ فَاسۡتَمِعۡ لِمَا يُوۡحٰى‏  اِنَّنِىۡۤ اَنَا اللّٰهُ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعۡبُدۡنِىۡ ۙ وَاَقِمِ الصَّلٰوةَ لِذِكۡرِىۡ‏  اِنَّ السَّاعَةَ اٰتِيَـةٌ اَكَادُ اُخۡفِيۡهَا لِتُجۡزٰى كُلُّ نَفۡسٍۢ بِمَا تَسۡعٰى‏  فَلَا يَصُدَّنَّكَ عَنۡهَا مَنۡ لَّا يُؤۡمِنُ بِهَا وَاتَّبَعَ هَوٰٮهُ فَتَرۡدٰى‏   وَمَا تِلۡكَ بِيَمِيۡنِكَ يٰمُوۡسٰى‏  قَالَ هِىَ عَصَاىَ​ۚ اَتَوَكَّؤُا عَلَيۡهَا وَاَهُشُّ بِهَا عَلٰى غَـنَمِىۡ وَلِىَ فِيۡهَا مَاٰرِبُ اُخۡرٰى‏  قَالَ اَلۡقِهَا يٰمُوۡسٰى‏  فَاَلۡقٰٮهَا فَاِذَا هِىَ حَيَّةٌ تَسۡعٰى‏  قَالَ خُذۡهَا وَلَا تَخَفۡ​ سَنُعِيۡدُهَا سِيۡرَتَهَا الۡاُوۡلٰى‏  وَاضۡمُمۡ يَدَكَ اِلَىٰ جَنَاحِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوۡٓءٍ اٰيَةً اُخۡرٰىۙ‏  لِنُرِيَكَ مِنۡ اٰيٰتِنَا الۡـكُبۡـرٰى​ۚ‏  اِذۡهَبۡ اِلٰى فِرۡعَوۡنَ اِنَّهٗ طَغٰى‏  قَالَ رَبِّ اشۡرَحۡ لِىۡ صَدۡرِىْ ۙ‏  وَيَسِّرۡ لِىۡۤ اَمۡرِىْ ۙ‏  وَاحۡلُلۡ عُقۡدَةً مِّنۡ لِّسَانِیْ ۙ‏  يَفۡقَهُوۡا قَوۡلِیْ ‏  وَاجۡعَلْ لِّىۡ وَزِيۡرًا مِّنۡ اَهۡلِىْ ۙ‏  هٰرُوۡنَ اَخِى ۙ‏  اشۡدُدۡ بِهٖۤ اَزۡرِىْ ۙ‏  وَاَشۡرِكۡهُ فِىۡۤ اَمۡرِىْ ۙ‏  كَىۡ نُسَبِّحَكَ كَثِيۡرًا ۙ‏  وَّنَذۡكُرَكَ كَثِيۡرًا ؕ‏  اِنَّكَ كُنۡتَ بِنَا بَصِيۡرًا‏  قَالَ قَدۡ اُوۡتِيۡتَ سُؤۡلَـكَ يٰمُوۡسٰى‏  وَلَـقَدۡ مَنَـنَّا عَلَيۡكَ مَرَّةً اُخۡرٰٓىۙ‏  اِذۡ اَوۡحَيۡنَاۤ اِلٰٓى اُمِّكَ مَا يُوۡحٰٓى ۙ‏  اَنِ اقۡذِفِيۡهِ فِى التَّابُوۡتِ فَاقۡذِفِيۡهِ فِى الۡيَمِّ فَلۡيُلۡقِهِ الۡيَمُّ بِالسَّاحِلِ يَاۡخُذۡهُ عَدُوٌّ لِّىۡ وَعَدُوٌّ لَّهٗ​ ؕ وَاَلۡقَيۡتُ عَلَيۡكَ مَحَـبَّةً مِّنِّىۡ ۚ وَلِتُصۡنَعَ عَلٰى عَيۡنِىۡ ۘ‏  اِذۡ تَمۡشِىۡۤ اُخۡتُكَ فَتَقُوۡلُ هَلۡ اَدُلُّـكُمۡ عَلٰى مَنۡ يَّكۡفُلُهٗ​ ؕ فَرَجَعۡنٰكَ اِلٰٓى اُمِّكَ كَىۡ تَقَرَّ عَيۡنُهَا وَلَا تَحۡزَنَ ؕ وَقَتَلۡتَ نَـفۡسًا فَنَجَّيۡنٰكَ مِنَ الۡغَمِّ وَفَتَـنّٰكَ فُتُوۡنًا فَلَبِثۡتَ سِنِيۡنَ فِىۡۤ اَهۡلِ مَدۡيَنَ ۙ ثُمَّ جِئۡتَ عَلٰى قَدَرٍ يّٰمُوۡسٰى‏  وَاصۡطَنَعۡتُكَ لِنَفۡسِى​ۚ‏  اِذۡهَبۡ اَنۡتَ وَاَخُوۡكَ بِاٰيٰتِىۡ وَلَا تَنِيَا فِىۡ ذِكۡرِى​ۚ‏  اِذۡهَبَاۤ اِلٰى فِرۡعَوۡنَ اِنَّهٗ طَغٰى​ ​ۖۚ​​​‏  فَقُوۡلَا لَهٗ قَوۡلًا لَّيِّنًا لَّعَلَّهٗ يَتَذَكَّرُ اَوۡ يَخۡشٰى‏  قَالَا رَبَّنَاۤ اِنَّـنَا نَخَافُ اَنۡ يَّفۡرُطَ عَلَيۡنَاۤ اَوۡ اَنۡ يَّطۡغٰى‏   قَالَ لَا تَخَافَآ​ اِنَّنِىۡ مَعَكُمَاۤ اَسۡمَعُ وَاَرٰى‏  فَاۡتِيٰهُ فَقُوۡلَاۤ اِنَّا رَسُوۡلَا رَبِّكَ فَاَرۡسِلۡ مَعَنَا بَنِىۡۤ اِسۡرَآءِيۡلَ ۙ وَلَا تُعَذِّبۡهُمۡ​ ؕ قَدۡ جِئۡنٰكَ بِاٰيَةٍ مِّنۡ رَّبِّكَ​ ؕ وَالسَّلٰمُ عَلٰى مَنِ اتَّبَعَ الۡهُدٰى‏  اِنَّا قَدۡ اُوۡحِىَ اِلَـيۡنَاۤ اَنَّ الۡعَذَابَ عَلٰى مَنۡ كَذَّبَ وَتَوَلّٰى‏   قَالَ فَمَنۡ رَّبُّكُمَا يٰمُوۡسٰى‏ 

Translation
(20:1) Ta' Ha' (20:2) We did not reveal the Qur'an to you to cause you distress; (20:3) it is only a reminder for him who fears Allah;1 (20:4) a revelation from Him Who created the earth and the high heavens. (20:5) The Most Compassionate Lord is settled on the Throne (of the Universe).2 (20:6) To Him belongs all that is in the heavens and all that is in the earth, and all that is in between, and all that is beneath the soil. (20:7) Whether you speak out aloud (or in a low voice), He knows what is said secretly, and even that which is most hidden.3 (20:8) Allah - there is no god but He. His are the most excellent names.4 (20:9) Has the story of Moses reached you? (20:10) When he saw a fire5 and said to his family: "Hold on! I have just perceived a fire; perhaps I will bring a brand from it for you, or I will find some guidance at the fire about the way to follow."6 (20:11) When he came to it, a voice called out: "Moses! (20:12) Verily I am your Lord! Take off your shoes.7 You are in the sacred valley, Tuwa!8 (20:13) I Myself have chosen you; therefore, give ear to what is revealed. (20:14) Verily I am Allah. There is no god beside Me. So serve Me and establish Prayers to remember Me.9 (20:15) The Hour of Resurrection is coming. I have willed to keep the time of its coming hidden so that everyone may be recompensed in accordance with his effort.10 (20:16) Let him who does not believe in it and follows his lust not turn your thought away from it, lest you are ruined. (20:17) And what is in your right hand, O Moses?"11 (20:18) Moses answered: "This is my staff. I lean on it (when I walk), and with it I beat down leaves for my flock, and I have many other uses for it."12 (20:19) He said: "Moses, throw it down." (20:20) So he threw it down, and lo! it was a rapidly moving snake. (20:21) Then He said: "Seize it and have no fear. We shall restore it to its former state. (20:22) And place your hand in your armpit, it will come forth shining white, without blemish.13 This is another Sign of Allah, (20:23) for We shall show you some of Our greatest Signs. (20:24) And go to Pharaoh now for he has transgressed all bounds." (20:25) Moses said: "Lord! Open my breast for me;14 (20:26) and ease my task for me, (20:27) and loosen the knot from my tongue (20:28) so that they may understand my speech;15 (20:29) and appoint for me, from my household, someone who will help me bear my burden - (20:30) Aaron, my brother.16 (20:31) Strengthen me through him (20:32) and let him share my task (20:33) that we may abundantly extol Your glory; (20:34) and may remember You much. (20:35) Verily, You have always watched over us." (20:36) He said: "Moses, your petition is granted. (20:37) We have again bestowed Our favour upon you.17 (20:38) Recall, when We indicated to your mother through inspiration: (20:39) 'Put the baby into a chest and then throw him in the river. The river will throw him up on the shore, and then an enemy of Mine and an enemy of his will take him.' And I spread My love over you in order that you might be reared in My sight. (20:40) Recall, when your sister went along, saying: 'Shall I direct you to one who will take charge of him?' Thus We brought you back to your mother so that her heart might be gladdened and she might not grieve. Moses, recall when you slew a person. We delivered you from distress and made you go through several trials. Then you stayed for several years among the people of Midian, and now you have come at the right moment as ordained. (20:41) I have chosen you for My service. (20:42) So go forth, both you and your brother, with My Signs, and do not slacken in remembering Me. (20:43) Go both of you to Pharaoh, for he has transgressed all bounds, (20:44) and speak to him gently, perhaps he may take heed or fear (Allah)."18 (20:45) The two said:"18a Lord! We fear he may commit excesses against us, or transgress all bounds." (20:46) He said: "Have no fear. I am with you, hearing and seeing all. (20:47) So, go to him, and say: 'Behold, both of us are the Messengers of your Lord. Let the Children of Israel go with us, and do not chastise them. We have come to you with a sign from your Lord; and peace shall be for him who follows the true guidance. (20:48) It has been revealed to us that chastisement awaits those who called the lie to the truth and turned away from it.' "19 (20:49) Pharaoh20 said:" Moses!21 Who is the Lord of the two of you?"

Commentary

1. This verse makes plain the meaning of the previous one. The object of the revelation of the Quran is not to make the Prophet (peace be upon him) do something impossible and to put him to unnecessary distress by demanding from him to imbue the hearts of the obdurate people with faith, but to admonish those people who have fear of Allah. Therefore the Prophet (peace be upon him) should not waste his efforts on those people who have no fear of God left in them, and who do not bother at all about what is truth and what is falsehood.

2. That is, after creating the universe, He is ruling over it and conducting all the affairs of its management.

3. That is, you need not complain to Allah in a loud voice against the persecution from which you and your companions are suffering and the mischievous machinations your enemies are devising to defeat you for Allah is fully aware of all those things, and He hears even the complaints you cherish in your hearts.

4. That is, He possesses all the excellent attributes and characteristics.

5. This happened when Prophet Moses (peace be upon him) was returning to Egypt after passing several years in exile in Midian, along with his wife whom he had married there. According to the early part of his history, which has been related in Surah Al-Qasas, an Egyptian had been killed by Prophet Moses (peace be upon him), so he had to leave Egypt in order to escape arrest and had taken refuge in Midian.

6. It appears that this happened during a night of winter, when Prophet Moses (peace be upon him) was passing through the southern part of the Sinai Peninsula. When he saw a fire at a distance, he went towards it in the hope that he might get some of it to keep his wife and children warm during the night, or at least get some guidance concerning the direction of his journey. But instead of this it was his good fortune that he found the guidance to the right way.

7. Probably, it is because of this that the Jews do not say their prayers with their shoes on. The Prophet (peace be upon him), however, removed this misunderstanding, saying: Act in contrast to the practice of the Jews who do not say their prayers with their shoes or leather socks on. (Abu Daud). It does not, however, mean that one must say his prayers with the shoes on, but it is merely to make it lawful to say prayers with shoes on. This is confirmed by another tradition, related by Abu Daud from Amar bin Aas, that he had seen the Prophet (peace be upon him) saying his prayer both with and without the shoes. There are other traditions also to this effect but it should also be kept in mind that there were no carpets, mats, etc. in the mosques in those days, not even in the Prophet’s (peace be upon him) Mosque. Therefore it would be improper to go with shoes on into the mosques of today which have carpets, mats, etc. However, one may say his prayer on grassy plots or open ground with shoes on.

8. In general, the commentators are of the opinion that Tuwa was the name of the valley, but according to some, it is the valley that had been made sacred for the time being.

9. This is the real object of Salat. It has been prescribed to remind people that they should not become neglectful of Allah by worldly diversions and that they should remember that man is not an unbridled free being but a servant of Allah. Salat has been prescribed five times a day to remind man of Allah’s presence.

Some people are of the opinion that it means:

Establish Salat, so that I may remember you. Incidentally, according to this verse, if one forgets to offer a prayer in time, he should offer it when he recollects it. This is also supported by a tradition related by Anas: If one forgets to offer a certain prayer at the proper time, he should offer it whenever he recollects this, for there is no other expiation for this omission. (Bukhari, Muslim, Ahmed). There is another tradition related by Abu Hurairah to the same effect. It was inquired from the Prophet (peace be upon him): What should we do if we remained asleep during the time of prayer? The Prophet (peace be upon him) said: There is no sin if one remained asleep. The sin is that one should neglect his prayer intentionally while awake. Therefore if one forgets to offer a prayer or remained asleep, he should offer that prayer on remembering it or on awaking. (Tirmizi, Nasai, Abu Daud).

10. After Tauhid, the second thing that was revealed to all the Prophets was the reality of the Hereafter, and they were appointed to impart its knowledge to their peoples. Here its object has also been stated. The Hour of Resurrection is destined to come so that everyone should get the recompense in the Hereafter of what he did in this world, and that Hour has been kept secret to fulfill the requirement of the trial. For the one who believes in the Hereafter will always be on his guard against any deviation from the right way, and the one who does not believe in the coming of that Hour will remain engaged in other things, for he will think that he did not see any sign of the coming of the Hour.

11. This question was not asked for the sake of getting any information, for Allah knew that Moses (peace be upon him) held a staff in his hand. The question was posed with a view to impressing upon him the fact that it was a staff so that he might be mentally prepared to see the miracle which was going to be performed with it.

12. Prophet Moses (peace be upon him) deliberately prolonged his answer and did not stop at: It is my staff. This was because he naturally wanted to prolong the dialogue to make the privilege meeting last longer.

13. That is, your hand will shine brightly like the sun, but it will not cause any hurt to you. It is strange that the Bible interprets this miracle, saying that his hand was leprous as snow but it was turned again as his other flesh. The Talmud also interprets the miracle in the same way and adds that this was a miracle which was meant for Pharaoh who was suffering from leprosy. It is a pity that the same interpretation has been adopted by our own commentators, though the correct interpretation is the one that has been adopted by us, and many former commentators. Obviously, it is bad taste to attribute to a Prophet the repugnant miracle of leprosy and that, too, before a king in his court.

14. That is, fill my heart with the courage that may enable me to perform the obligations connected with the great mission of a Messenger, and give me the confidence for its fulfillment. Prophet Moses (peace be upon him) prayed for this because he realized the grave responsibilities of the great mission.

15. Prophet Moses (peace be upon him) prayed to Allah for this because he was conscious that he was not a fluent speaker but was slow of speech. He also knew that as a Messenger he would have to be fluent in order to impress Pharaoh and his courtiers. This is confirmed by the Bible (Exodus 4: 10) but the Talmud gives a strange explanation for this impediment in his speech. According to it, when he was a child he burnt his tongue with a live coal to escape punishment from Pharaoh whose crown he had taken off from his head and put it on his own head. The same story has been adopted by many of our commentators though it is absurd on the face of it. Our interpretation is also confirmed by the Quran. The fact is, that at first he was not a fluent speaker and Pharaoh had also taunted him on this impediment. (Surah Az-Zukhruf, Ayat 52). Prophet Moses realized the same for he said: My brother Aaron is more fluent than me, so send him with me as a helper, so that he may support me (with his fluent speech). (Surah Al-Qasas, Ayat 34). Afterwards this impediment in his speech was removed and he was able to deliver very fluent speeches. This may be testified by his speeches which have been cited both in the Bible and in the Quran for they are masterpieces of eloquence and rhetoric.

Above all, it does not stand to reason that Allah should appoint a lisper or a stammerer or a stutterer as His Messenger. That is why the Messengers have always been the best of mankind in regard to their appearance, personality and capabilities for they had to be most impressive both in their appearance and conduct, so that they could not be made the target of ridicule and contempt by the people because of such personal defects as stammering or stuttering.

16. Prophet Aaron was three years older than Prophet Moses (peace be upon them). (Exodus7:7).

17. Allah recounts the favors He had shown to Prophet Moses (peace be upon him) since his birth in order to impress upon him the fact that he had been brought up under divine care right from his birth for the purpose of appointing him as a Messenger. Here mere references have been made but in Surah Al-Qasas details of the favors have been given.

18. The only two ways of bringing a man to the right way are: (1) To convince him by argument and admonition, or (2) To warn him of the consequences of deviation.

18a. It appears that they implored Allah thus before going before Pharaoh when Prophet Moses (peace be upon him) had reached Egypt and Aaron had joined him in the propagation of the mission.

18. The only two ways of bringing a man to the right way are: (1) To convince him by argument and admonition, or (2) To warn him of the consequences of deviation.

18a. It appears that they implored Allah thus before going before Pharaoh when Prophet Moses (peace be upon him) had reached Egypt and Aaron had joined him in the propagation of the mission.

19. A comparative study of this incident as given in the Bible and the Talmud will show that the Quran does not copy the stories from these books, but gives its own version in order to portray the Messengers in their true glory and dignity. According to the Bible, when God said to Moses (peace be upon him) that He would send him to Pharaoh, Moses (peace be upon him) replied: Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? (Exodus 3: 11). God persuaded and encouraged Moses (peace be upon him) by giving him signs but he was still reluctant and said: O my Lord, send, I pray thee, by the hand of him whom thou wilt send. (Exodus 4: 13). And the Talmud goes even further than this and says that there was an argument between God and Moses (peace be upon him) for seven days that he should become a Prophet but Moses (peace be upon him) did not accept the offer. At this God was angry with him and so made his brother Aaron (peace be upon him) a partner in his Prophethood. Moreover, He deprived the descendants of Moses (peace be upon him) of the office of priesthood and bestowed it on the descendants of Aaron (peace be upon him). These two versions depict Allah to be suffering from human weaknesses and Prophet Moses (peace be upon him) from inferiority complex.

20. Here the details have been omitted. These have been given in (Surah Al-Aaraf, Ayats: 103-108); (Surah Ash- Shuara, Ayats 10-33); (Surah Al-Qasas, Ayats 28-40); (Surah An-Naziat, Ayats 15-25) . As regards to the necessary information about Pharaoh, see (E.N. 85 of Surah Al-Aaraf).

21. Pharaoh addressed Prophet Moses (peace be upon him) because he was, in regards to Prophethood, the senior of the two. It is also possible that he deliberately addressed him in order to exploit his impediment in speech, and ignored Prophet Aaron (peace be upon him), who was more fluent.

As regards to the implication of this question of Pharaoh, he meant to say: You say that you have brought a message from my Lord to me. Who is that Lord? You should know that I am the Lord of Egypt and the people of Egypt. In regards to this claim of his, see (Surah An-Naziat, Ayat 24); (Surah Az-Zukhruf, Ayat 51); (Surah Al-Qasas, Ayat 38) and (Surah Ash-Shuara, Ayat 29).

It may also be noted that by this claim Pharaoh did not mean to say that he was the sole deity of his people nor did it mean that none other was worshiped in Egypt. As a matter of fact, he himself based his right of sovereignty on his claim of being the incarnation of the sun god. And we also learn from the history of Egypt that there were many other gods and goddesses. In fact, what he claimed was that he was politically the Lord of not only Egypt but also of the whole of mankind theoretically. Therefore, he would not acknowledge that there was any supreme sovereign over him whose delegate might bring an order to him and demand its obedience from him.