ٱشۡدُدۡ بِهِۦۤ أَزۡرِى
Increase through him my strength
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.
(22. "And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,'') (23. "That We may show you (some) of Our greater signs.'') (24. "Go to Fir`awn! Verily, he has transgressed.'') (25. He said: "O my Lord! Open for me my chest.'') (26. "And ease my task for me;'') (27. "And loosen the knot from my tongue,'') (28. "That they understand my speech.'') (29. "And appoint for me a helper from my family,'') (30. "Harun, my brother.'') (31. "Increase my strength with him,'') (32. "And let him share my task,'') (33. "That we may glorify You much,'') (34. "And remember You much,'') (35. "Verily, You are ever seeing us.'')
وَأَشۡرِكۡهُ فِىٓ أَمۡرِى
And let him share my task
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.
(22. "And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,'') (23. "That We may show you (some) of Our greater signs.'') (24. "Go to Fir`awn! Verily, he has transgressed.'') (25. He said: "O my Lord! Open for me my chest.'') (26. "And ease my task for me;'') (27. "And loosen the knot from my tongue,'') (28. "That they understand my speech.'') (29. "And appoint for me a helper from my family,'') (30. "Harun, my brother.'') (31. "Increase my strength with him,'') (32. "And let him share my task,'') (33. "That we may glorify You much,'') (34. "And remember You much,'') (35. "Verily, You are ever seeing us.'')
كَىۡ نُسَبِّحَكَ كَثِيرً۬ا
That we may exalt You much
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.
(22. "And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,'') (23. "That We may show you (some) of Our greater signs.'') (24. "Go to Fir`awn! Verily, he has transgressed.'') (25. He said: "O my Lord! Open for me my chest.'') (26. "And ease my task for me;'') (27. "And loosen the knot from my tongue,'') (28. "That they understand my speech.'') (29. "And appoint for me a helper from my family,'') (30. "Harun, my brother.'') (31. "Increase my strength with him,'') (32. "And let him share my task,'') (33. "That we may glorify You much,'') (34. "And remember You much,'') (35. "Verily, You are ever seeing us.'')
وَنَذۡكُرَكَ كَثِيرًا
And remember You much.
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.
(22. "And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,'') (23. "That We may show you (some) of Our greater signs.'') (24. "Go to Fir`awn! Verily, he has transgressed.'') (25. He said: "O my Lord! Open for me my chest.'') (26. "And ease my task for me;'') (27. "And loosen the knot from my tongue,'') (28. "That they understand my speech.'') (29. "And appoint for me a helper from my family,'') (30. "Harun, my brother.'') (31. "Increase my strength with him,'') (32. "And let him share my task,'') (33. "That we may glorify You much,'') (34. "And remember You much,'') (35. "Verily, You are ever seeing us.'')
إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا
Indeed, You are of us ever Seeing.”
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.
(22. "And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,'') (23. "That We may show you (some) of Our greater signs.'') (24. "Go to Fir`awn! Verily, he has transgressed.'') (25. He said: "O my Lord! Open for me my chest.'') (26. "And ease my task for me;'') (27. "And loosen the knot from my tongue,'') (28. "That they understand my speech.'') (29. "And appoint for me a helper from my family,'') (30. "Harun, my brother.'') (31. "Increase my strength with him,'') (32. "And let him share my task,'') (33. "That we may glorify You much,'') (34. "And remember You much,'') (35. "Verily, You are ever seeing us.'')
قَالَ قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ
[Allah] said, “You have been granted your request, O Moses.
((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.'') Musa requested 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.
(36. (Allah) said: "You are granted your request, O Musa!'') (37. "And indeed We conferred a favor on you another time (before).'') (38. "When We inspired your mother with that which We inspired.'') (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.'') (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.'')
وَلَقَدۡ مَنَنَّا عَلَيۡكَ مَرَّةً أُخۡرَىٰٓ
And We had already conferred favor upon you another time,
((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.'') Musa requested 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.
(36. (Allah) said: "You are granted your request, O Musa!'') (37. "And indeed We conferred a favor on you another time (before).'') (38. "When We inspired your mother with that which We inspired.'') (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.'') (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.'')
إِذۡ أَوۡحَيۡنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ
When We inspired to your mother what We inspired,
((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.'') Musa requested 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.
(36. (Allah) said: "You are granted your request, O Musa!'') (37. "And indeed We conferred a favor on you another time (before).'') (38. "When We inspired your mother with that which We inspired.'') (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.'') (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.'')
أَنِ ٱقۡذِفِيهِ فِى ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِى ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوٌّ۬ لِّى وَعَدُوٌّ۬ لَّهُ ۥۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةً۬ مِّنِّى وَلِتُصۡنَعَ عَلَىٰ عَيۡنِىٓ
[Saying], ‘Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.’ And I bestowed upon you love from Me that you would be brought up under My eye.
((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.'') Musa requested 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.
(36. (Allah) said: "You are granted your request, O Musa!'') (37. "And indeed We conferred a favor on you another time (before).'') (38. "When We inspired your mother with that which We inspired.'') (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.'') (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.'')
إِذۡ تَمۡشِىٓ أُخۡتُكَ فَتَقُولُ هَلۡ أَدُلُّكُمۡ عَلَىٰ مَن يَكۡفُلُهُ ۥۖ فَرَجَعۡنَـٰكَ إِلَىٰٓ أُمِّكَ كَىۡ تَقَرَّ عَيۡنُہَا وَلَا تَحۡزَنَۚ وَقَتَلۡتَ نَفۡسً۬ا فَنَجَّيۡنَـٰكَ مِنَ ٱلۡغَمِّ وَفَتَنَّـٰكَ فُتُونً۬اۚ فَلَبِثۡتَ سِنِينَ فِىٓ أَهۡلِ مَدۡيَنَ ثُمَّ جِئۡتَ عَلَىٰ قَدَرٍ۬ يَـٰمُوسَىٰ
[And We favored you] when your sister went and said, ‘Shall I direct you to someone who will be responsible for him?’ So We restored you to your mother that she might be content and not grieve. And you killed someone, but We saved you from retaliation and tried you with a [severe] trial. And you remained [some] years among the people of Madyan. Then you came [here] at the decreed time, O Moses.
((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.'') Musa requested 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.
(36. (Allah) said: "You are granted your request, O Musa!'') (37. "And indeed We conferred a favor on you another time (before).'') (38. "When We inspired your mother with that which We inspired.'') (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.'') (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.'')