Tafheem ul Quran

Surah 20 Taha, Ayat 9-48

​وَهَلۡ اَتٰٮكَ حَدِيۡثُ مُوۡسٰى​ۘ‏ ﴿20:9﴾ اِذۡ رَاٰ نَارًا فَقَالَ لِاَهۡلِهِ امۡكُثُوۡۤا اِنِّىۡۤ اٰنَسۡتُ نَارًا لَّعَلِّىۡۤ اٰتِيۡكُمۡ مِّنۡهَا بِقَبَسٍ اَوۡ اَجِدُ عَلَى النَّارِ هُدًى‏ ﴿20:10﴾ فَلَمَّاۤ اَتٰٮهَا نُوۡدِىَ يٰمُوۡسٰىؕ‏ ﴿20:11﴾ اِنِّىۡۤ اَنَا رَبُّكَ فَاخۡلَعۡ نَـعۡلَيۡكَ​ۚ اِنَّكَ بِالۡوَادِ الۡمُقَدَّسِ طُوًىؕ‏ ﴿20:12﴾ وَاَنَا اخۡتَرۡتُكَ فَاسۡتَمِعۡ لِمَا يُوۡحٰى‏ ﴿20:13﴾ اِنَّنِىۡۤ اَنَا اللّٰهُ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعۡبُدۡنِىۡ ۙ وَاَقِمِ الصَّلٰوةَ لِذِكۡرِىۡ‏ ﴿20:14﴾ اِنَّ السَّاعَةَ اٰتِيَـةٌ اَكَادُ اُخۡفِيۡهَا لِتُجۡزٰى كُلُّ نَفۡسٍۢ بِمَا تَسۡعٰى‏ ﴿20:15﴾ فَلَا يَصُدَّنَّكَ عَنۡهَا مَنۡ لَّا يُؤۡمِنُ بِهَا وَاتَّبَعَ هَوٰٮهُ فَتَرۡدٰى‏  ﴿20:16﴾ وَمَا تِلۡكَ بِيَمِيۡنِكَ يٰمُوۡسٰى‏ ﴿20:17﴾ قَالَ هِىَ عَصَاىَ​ۚ اَتَوَكَّؤُا عَلَيۡهَا وَاَهُشُّ بِهَا عَلٰى غَـنَمِىۡ وَلِىَ فِيۡهَا مَاٰرِبُ اُخۡرٰى‏ ﴿20:18﴾ قَالَ اَلۡقِهَا يٰمُوۡسٰى‏ ﴿20:19﴾ فَاَلۡقٰٮهَا فَاِذَا هِىَ حَيَّةٌ تَسۡعٰى‏ ﴿20:20﴾ قَالَ خُذۡهَا وَلَا تَخَفۡ​ سَنُعِيۡدُهَا سِيۡرَتَهَا الۡاُوۡلٰى‏ ﴿20:21﴾ وَاضۡمُمۡ يَدَكَ اِلَىٰ جَنَاحِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوۡٓءٍ اٰيَةً اُخۡرٰىۙ‏ ﴿20:22﴾ لِنُرِيَكَ مِنۡ اٰيٰتِنَا الۡـكُبۡـرٰى​ۚ‏ ﴿20:23﴾ اِذۡهَبۡ اِلٰى فِرۡعَوۡنَ اِنَّهٗ طَغٰى‏ ﴿20:24﴾ قَالَ رَبِّ اشۡرَحۡ لِىۡ صَدۡرِىْ ۙ‏ ﴿20:25﴾ وَيَسِّرۡ لِىۡۤ اَمۡرِىْ ۙ‏ ﴿20:26﴾ وَاحۡلُلۡ عُقۡدَةً مِّنۡ لِّسَانِیْ ۙ‏ ﴿20:27﴾ يَفۡقَهُوۡا قَوۡلِیْ ‏ ﴿20:28﴾ وَاجۡعَلْ لِّىۡ وَزِيۡرًا مِّنۡ اَهۡلِىْ ۙ‏ ﴿20:29﴾ هٰرُوۡنَ اَخِى ۙ‏ ﴿20:30﴾ اشۡدُدۡ بِهٖۤ اَزۡرِىْ ۙ‏ ﴿20:31﴾ وَاَشۡرِكۡهُ فِىۡۤ اَمۡرِىْ ۙ‏ ﴿20:32﴾ كَىۡ نُسَبِّحَكَ كَثِيۡرًا ۙ‏ ﴿20:33﴾ وَّنَذۡكُرَكَ كَثِيۡرًا ؕ‏ ﴿20:34﴾ اِنَّكَ كُنۡتَ بِنَا بَصِيۡرًا‏ ﴿20:35﴾ قَالَ قَدۡ اُوۡتِيۡتَ سُؤۡلَـكَ يٰمُوۡسٰى‏ ﴿20:36﴾ وَلَـقَدۡ مَنَـنَّا عَلَيۡكَ مَرَّةً اُخۡرٰٓىۙ‏ ﴿20:37﴾ اِذۡ اَوۡحَيۡنَاۤ اِلٰٓى اُمِّكَ مَا يُوۡحٰٓى ۙ‏ ﴿20:38﴾ اَنِ اقۡذِفِيۡهِ فِى التَّابُوۡتِ فَاقۡذِفِيۡهِ فِى الۡيَمِّ فَلۡيُلۡقِهِ الۡيَمُّ بِالسَّاحِلِ يَاۡخُذۡهُ عَدُوٌّ لِّىۡ وَعَدُوٌّ لَّهٗ​ ؕ وَاَلۡقَيۡتُ عَلَيۡكَ مَحَـبَّةً مِّنِّىۡ ۚ وَلِتُصۡنَعَ عَلٰى عَيۡنِىۡ ۘ‏ ﴿20:39﴾ 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 ﴿20:40﴾ وَاصۡطَنَعۡتُكَ لِنَفۡسِى​ۚ‏ ﴿20:41﴾ اِذۡهَبۡ اَنۡتَ وَاَخُوۡكَ بِاٰيٰتِىۡ وَلَا تَنِيَا فِىۡ ذِكۡرِى​ۚ‏ ﴿20:42﴾ اِذۡهَبَاۤ اِلٰى فِرۡعَوۡنَ اِنَّهٗ طَغٰى​ ​ۖۚ​​​‏ ﴿20:43﴾ فَقُوۡلَا لَهٗ قَوۡلًا لَّيِّنًا لَّعَلَّهٗ يَتَذَكَّرُ اَوۡ يَخۡشٰى‏ ﴿20:44﴾ قَالَا رَبَّنَاۤ اِنَّـنَا نَخَافُ اَنۡ يَّفۡرُطَ عَلَيۡنَاۤ اَوۡ اَنۡ يَّطۡغٰى‏  ﴿20:45﴾ قَالَ لَا تَخَافَآ​ اِنَّنِىۡ مَعَكُمَاۤ اَسۡمَعُ وَاَرٰى‏ ﴿20:46﴾ فَاۡتِيٰهُ فَقُوۡلَاۤ اِنَّا رَسُوۡلَا رَبِّكَ فَاَرۡسِلۡ مَعَنَا بَنِىۡۤ اِسۡرَآءِيۡلَ ۙ وَلَا تُعَذِّبۡهُمۡ​ ؕ قَدۡ جِئۡنٰكَ بِاٰيَةٍ مِّنۡ رَّبِّكَ​ ؕ وَالسَّلٰمُ عَلٰى مَنِ اتَّبَعَ الۡهُدٰى‏ ﴿20:47﴾ اِنَّا قَدۡ اُوۡحِىَ اِلَـيۡنَاۤ اَنَّ الۡعَذَابَ عَلٰى مَنۡ كَذَّبَ وَتَوَلّٰى‏  ﴿20:48﴾

(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

Notes

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.