SURAH (20) TAA HAA (AYA 11 to 30)
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ {20:11}
[Q20:11] Falammaaa
ataahaa noodiya yaa Moosaa.
[Q20:11] So when he came to it, a voice was uttered: O Musa:
[Q20:11] So when he came to it, a voice was uttered: O Musa:
ALLAH (SWT) encouraged Moses with a voice of consolation
calling Moses by his name. Moses awoke shouting ‘Here
I am, My Lord’.
____________________________________________________________________________________________________________________________________________________
(20:11) When he reached there, a voice
called out, "O Moses, I am your.
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ
بِالْوَادِ الْمُقَدَّسِ طُوًى {20:12}
[Q20:12] Inneee Ana Rabbuka fakhla' na'laika innaka bilwaadil muqaddasi Tuwaa.
[Q20:12] Surely I am your Lord, therefore put off your shoes; surely you are in the sacred valley, Tuwa,
[Q20:12] Surely I am your Lord, therefore put off your shoes; surely you are in the sacred valley, Tuwa,
[Q20:12] Sesungguhnya Aku Tuhanmu! Maka
bukalah kasutmu, kerana engkau sekarang berada di Wadi Tuwa yang suci.
The voice again said: ‘Verily
I am your Lord.’ Moses
asked: “Where art Thou my Lord? I do not
see Thee!” The voice again came: ‘O’
Moses! I am above thee---below thee, in front of thee and behind thee!’ And
Moses was asked to take off his
shoes for he was in a sacred valley.
THE COMMAND to take off the
shoes is interpreted as to taking away
from his mind the love of family and children, i.e., getting selfless and devoted exclusively to the
Lord. This is ‘Tabarra’
yet when ‘Tabarra’ is enacted by the believers
in the Shias, it is critised.
The Old
Testament relates this incident as follows :- (Exodus 3:2-5)
2. “And the Angel of the Lord
appeared unto him in the flame of fire out of the midst of a bush: and he
looked, and, behold, the bush burned with fire, and the bush was not consumed.
3. “And Moses said, I will now
turn aside and see this great sight why the bush is not burnt.
4.. “And when the Lord saw that he
turned aside to see, ALLAH (SWT) called upon him out of the midst of the bush,
and said Moses, Moses. And he said, Here I am,
5. “And draw not nigh thither, put
off thy shoes from off thy feet for the place whereupon thou stand is holy
ground,
____________________________________________________________________________________________________________________________________________________
(20:12)
Lord; take off your shoes, *7 for
you are in the sacred vally of Tuwa. *8
*7 Probably, it is because of this
that the Jews do not say their prayers with their shoes on. The Holy Prophet,
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 Da'ud). It does not, however, mean that one must say one's
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 Da'ud
from `Amar bin `As, that he had seen the Holy Prophet 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 Holy Prophet's 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 one's 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 means, "The valley that had been made sacred for the time being."
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 Holy Prophet's 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 one's 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 means, "The valley that had been made sacred for the time being."
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ {20:13}
[Q20:13] Wa
anakhtartuka fastami' limaa yoohaa.
[Q20:13] And I have chosen you, so listen to what is revealed:
[Q20:13] And I have chosen you, so listen to what is revealed:
Moses was informed of his being chosen by ALLAH (SWT) for the ministry.
____________________________________________________________________________________________________________________________________________________
(20:13) And
I have chosen you: so listen to what is revealed.
إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا
فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي {20:14}
[Q20:14] Innaneee Anal laahu laaa ilaaha illaa Ana
fa'budnee wa aqimis-salaata lizikree.
[Q20:14] Surely I am ALLAH (SWT), there is no ALLAH (SWT) but I, therefore serve Me and keep up prayer for My remembrance:
[Q20:14] Surely I am ALLAH (SWT), there is no ALLAH (SWT) but I, therefore serve Me and keep up prayer for My remembrance:
[Q20:14] Sesungguhnya Akulah ALLAH (SwT);
tiada Tuhan melainkan Aku; oleh itu, sembahlah akan Daku dan dirikanlah
sembahyang untuk mengingati Daku.
Moses informed of the strict and the pure monotheistic concept he had to bear
and to preach,
and was enjoined prayer and remembrance of the Lord.
____________________________________________________________________________________________________________________________________________________
(20:14) It
is Who am AIIah: there is no god but Me: so worship Me and establish Salat to
remember Me. *9
*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, one should offer it when one recollects it. This is also supported by a tradition related by Hadrat 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 Holy Prophet: "What should we do if we remained asleep during the time of prayer?" The Holy Prophet said, "There is no sin if one remained asleep. The sin is that one should neglect one's prayer intentionally while awake. Therefore if one forgets to offer a prayer or remained asleep one should offer that prayer on remembering it or on awaking." (Tirmizi, Nasa'i, Abu Da'ud).
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, one should offer it when one recollects it. This is also supported by a tradition related by Hadrat 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 Holy Prophet: "What should we do if we remained asleep during the time of prayer?" The Holy Prophet said, "There is no sin if one remained asleep. The sin is that one should neglect one's prayer intentionally while awake. Therefore if one forgets to offer a prayer or remained asleep one should offer that prayer on remembering it or on awaking." (Tirmizi, Nasa'i, Abu Da'ud).
إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا
لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ {15}
[Q20:15] Innas Saa'ata aatiyatun akaadu ukhfeehaa litujzaa
kullu nafsim bimaa tas'aa.
[Q20:15] Surely the hour is coming-- I am about to make it manifest-- so that every soul may be rewarded as it strives:
[Q20:15] Surely the hour is coming-- I am about to make it manifest-- so that every soul may be rewarded as it strives:
[Q20:15]
Sesungguhnya hari kiamat itu tetap akan datang, yang Aku sengaja sembunyikan
masa datangnya supaya tiap-tiap diri dibalas akan apa yang dia usahakan.
THE COMING OF THE HOUR OF THE FINAL
JUDGMENT BEING A MATTER OF CERTAINTY IS MADE KNOWN, saying that the Hour is certain to come BUT the day or
the time of its taking effect, is kept a secret, and BY INFORMING THAT EVERY
SOUL SHALL GET THE JUST RETURN FOR HIS OWN CONDUCT, meaning to impress that [1] every soul shall be responsible for his individual faith and
action AND [2] none shall bear the burden of the other [3] nor anyone be deprived of
his due. (See also verse 17:15)
____________________________________________________________________________________________________________________________________________________
(20:15) The
Hour of Resurrection is sure to come, but it is My will to keep the time of its
coming secret so that every soul may be recompensed according to its
labours. *10
*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 Gas also been stated. The Hour of Resurrection is
destined to come so that every one should get the recompense in the Hereafter
of what one did in this world, and that Hour has been kept secret to fulfil 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.
فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُؤْمِنُ بِهَا
وَاتَّبَعَ هَوَاهُ فَتَرْدَىٰ {20:16}
[Q20:16] Falaa
yasuddannnaka 'anhaa mal laa yu'minu bihaa wattaba'a hawaahu fatardaa.
[Q20:16] Therefore let not him who believes not in it and follows his low desires turn you away from it so that you should perish;
[Q20:16] Therefore let not him who believes not in it and follows his low desires turn you away from it so that you should perish;
[Q20:16] Maka janganlah engkau dihalangi
daripada mempercayainya oleh orang yang tidak beriman kepadanya serta dia
menurut hawa nafsunya; kerana dengan itu engkau akan binasa.
The injunction here in this verse though addressed to Moses is
meant for the people, for the apostle of ALLAH
(SWT) are not such weak-minded beings to be led astray from any forces of falsehood.
____________________________________________________________________________________________________________________________________________________
(20:16) Therefore
let not any person who does not believe in it and has become a slave of his lusts,
turn your thoughts away from it, lest you perish-
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ {20:17}
[Q20:17] Wa
maa tilka bi yamee nika yaa Moosaa
[Q20:17] And what is this in your right hand, O Musa!
[Q20:17] And what is this in your right hand, O Musa!
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:17) And O-Moses, what is this in your right
hand?" *11
*11 This
question was not asked for the sake of getting any information, for Allah knew
that Moses 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.
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ
بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ {20:18}
[Q20:18] Qaala
hiya 'asaaya atawakka'u alaihaa wa ahushshu bihaa 'alaa ghanamee wa liya feehaa
ma aaribu ukhraa.
[Q20:18] He said: This is my staff: I recline on it and I beat the leaves with it to make them fall upon my sheep, and I have other uses for it.
[Q20:18] He said: This is my staff: I recline on it and I beat the leaves with it to make them fall upon my sheep, and I have other uses for it.
[Q20:18] Nabi Musa menjawab: Ini ialah
tongkatku; aku bertekan atasnya semasa berjalan, dan aku memukul dengannya
daun-daun kayu supaya gugur kepada kambing-kambingku dan ada lagi lain-lain
keperluanku pada tongkat itu.
The
Rod is the Miraculous Rod which was made to act as a
great sign to prove the bona-fide of Moses being
the Apostle of ALLAH (SWT). It is reported that the Rod was of
different mystic usage to Moses and
acted differently in different situations of his needs.
____________________________________________________________________________________________________________________________________________________
(20:18) Moses
replied, "It is my staff: I lean upon it and I beat down leaves with it for
my flock, and I have quite a few other uses for it." *12
*12 Prophet
Moses 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.
قَالَ أَلْقِهَا يَا مُوسَىٰ {20:19}
[Q20:19] Qaala
alqihaa yaa Moosaa.
[Q20:19] He said: Cast it down, O Musa!
[Q20:19] He said: Cast it down, O Musa!
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:19) He said, "Cast it down, O Moses."
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ {20:20}
[Q20:20] Fa-alqaahaa
fa -izaa hiya haiyatun tas'aa
[Q20:20] So he cast it down; and lo! It was a serpent running.
[Q20:20] So he cast it down; and lo! It was a serpent running.
[Q20:20] Lalu dia mencampakkannya, maka
tiba-tiba tongkatnya itu menjadi seekor ular yang bergerak menjalar.
(see
commentary for verse 9)
_____________________________________________________________________________________________________________________________________________________________________________
(20:20) So
he cast it down and immediately it turned into a snake, which began to run
about.
قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا
سِيرَتَهَا الْأُولَىٰ {20:21}
[Q20:21] Qaala
khuzhaa wa laa ta khaf sanu'eeduhaa seeratahal oolaa
[Q20:21] He said: Take hold of it and fear not; We will restore it to its former state:
[Q20:21] He said: Take hold of it and fear not; We will restore it to its former state:
[Q20:21] ALLAH (SwT) berfirman:
Tangkaplah akan dia dan janganlah engkau takut, Kami akan mengembalikannya
kepada keadaannya yang asal.
When Moses saw for the first time his Rod becoming a
dreadful huge serpent, he was frightened. Moses was
commanded not to fear BUT to hold it with the assurance of its returning
to its original state of a rod.
The story as in the Old Testament – Exodus 4:1-9.
1.
And Moses answered and said,
But, behold, they will not believe me, nor hearken unto my voice; for they will
say, The Lord hath not spoken unto thee. And the Lord said unto him, what is
that in thine hand?
2.
And he said a rod.
3.
And He said, Cast it on the
ground, And he cast it n the ground and it became a serpent; and Moses fled
from it.
4.
The Lord said onto Moses, Put
forth thine hand and take it by it tail. And he put forth his hand caught it,
and it became a rod in his hand;
5.
That they may believe that the
Lord ALLAH (SWT) of their fathers, the ALLAH (SWT) of Abraham, the ALLAH (SWT)
of Isaac and the ALLAH (SWT) of Jacob, hath appeared unto thee.
6.
And the Lord said furthermore,
unto him, put now thine hand unto thy bosom. And he put his hand into his
bosom. And when he took it out, behold, his hand was leprous as snow.
7.
And He said, put thy hand into
thy bosom again. And he put his hand into his bosom again, and plucked it out
of his bosom, and, behold, it was turned again as his other flesh.
8.
And it shall come to pass, if
they will not believe thee, neither hearken to the voice of the first sign,
that they will believe the voice of the second sign.
9.
And it shall come to pass, if
they will not believe also these two signs, neither hearken unto thy voice,
that thou shalt take the water of the river and pour it upon the dry land and
the water which thou takes out of the river shall become blood upon the dry
land.
____________________________________________________________________________________________________________________________________________________
(20:21)
He said, "Catch hold of it and do not fear for
We will again restore it to its former state.
وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ
بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَىٰ {20:22}
[Q20:22] Wadmum yadaka ilaa janaahika takhruj baidaaa'a min ghairi sooo'in
Aayatan ukhraa,
[Q20:22] And press your hand to your side, it shall come out white without evil: another sign:
[Q20:22] And press your hand to your side, it shall come out white without evil: another sign:
[Q20:22] Dan kepitlah tanganmu di celah
lambungmu; nescaya keluarlah ia putih bersinar-sinar dengan tidak ada cacat;
sebagai satu mukjizat yang lain.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:22) Now clasp your hand under your arm-pit: it will
come out shining without any hurt (to you). *13 This
is the second Sign:
*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.
لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى {20:23}
[Q20:23] Linuriyaka
min Aayaatinal Kubra.
[Q20:23] That We may show you of Our greater signs:
[Q20:23] That We may show you of Our greater signs:
[Q20:23] (Berlakunya yang demikian itu)
kerana Kami hendak memperlihatkan kepadamu sebahagian dari tanda-tanda
kekuasaan Kami yang besar.
(see
commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:23) this is because We are going to
show you Our great Signs.
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ {20:24}
[Q20:24] ‘Izhab ‘ilaa Fir-‘awna ‘innahou
tagaa.
[Q20:24] Go to Firon, surely he has exceeded all limits.
[Q20:24] Go to Firon, surely he has exceeded all limits.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:24) Now go to Pharaoh for he has become rebellious.
SECTION
2
Ministry
of Moses
Moses’
prayer to help him as his Vazier – and to make the task of his ministry towards
Pharaoh easy for him – Reference to God’s plan to save Moses in the infancy,
from the hands of Pharaoh – Moses ordained to proceed towards Pharaoh – Moses
demands from Pharaoh the delivery of the Children of Isreal – Moses preaches
Unity of God to Pharaon .
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي {20:25}
[Q20:25] Qaala
Rabbish rah lee sadree;
[Q20:25] He said: O my Lord! Expand my breast for me,
[Q20:25] He said: O my Lord! Expand my breast for me,
NOTE FOR VERSES 25 T0 35.
Moses was armed with the two
Ever-triumphant Weapons of the two wonderful signs, AND YET he
wanted another one like him to assist him to assist him in the task against
Pharaoh. IT WOULD BE SEEN BY THE LIFE-HISTORY OF MOSES AND THE
HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD)
THAT BOTH APOSTLES OF ALLAH (SWT) HAVE MANY THINGS IN COMMON.
The task before
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) was several times greater and more difficult. Moses had to face one Pharaoh BUT the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had a
multitude of Pharaohs, for every Qorieshite chieftain was in no way less than
the Pharaoh of Moses.
The Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) had asked ALLAH
(SWT) to give him an assistant to assist him in the great task of facing the
leaders of the Devils of the heathen world around him, and the brutal forces at
their command.
The story as in the Old Testament – Exodus 4:10 & 13-16.
10. And Moses said unto the Lord, O’ my Lord! I am not eloquent neither here
before nor since Thou hast spoken to the servant; but I am slow of speech, and
of a slow tongue.
13. And he said, O’ my Lord, send, I
pray Thee, by the hand of him thou will send.
14. The anger of the Lord was
kindled against Moses, and He said; Is not Aaron the Levite thy brother? I know
that he can speak well.
15. And thou shalt speak unto him,
and put words in his mouth, and I will be with thy mouth and with his mouth,
and will teach you what you shall do.
16. And he shall be thy spokeman
unto the people; and he shall be, even he shall be to thee instead of a mouth,
and thou shall be to him instead of ALLAH (SWT). (Exodus 4:10 & 13-16)
The one asked
by Moses to assist him, was Moses’s own brother with the same native excellence
and unique qualities of ALLAH (SWT)’s chosen linage. Similarly
the one to assist the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was also exactly like
him with the same unique qualities excepting the apostleship, about whom the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had
openly declared “O’ Ali, Thou art to me as Aaron was to Moses
excepting that there is no apostleship after me.” It is said that
it was in response to the prayer of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) that the verse 5:55 was revealed.
THE VERSE SPEAKS of the excellence of Ali ibne Abi Talib and his personal position and status along with
that of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad). The position
of Ali as an Assistant, Vasier and the Khalif or the Heir of the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) has
been clearly made known to the world by him at every outset in the very first
assembly of the Qoriesh which was summoned to inaugurate his ministry. (Vide Tabari, Ibne-Athir, Abul-Fida, and the others)
see verse Al-Humaza
104:1-7.
1. “Woe to
every slandering traducer,
2. Who hath
gathered wealth (of this world) and arranged it.
3. He thinketh
that his wealth will render him immortal.
4. Nay but
verily he will be flung to the Consuming One.
5. Ah, what
will I convey unto thee what the Consuming One is!
6. (It is)
the fire of ALLAH (SWT), kindled.
7. Which
leapeth up over the hearts (of men).”
The
whole Surah 94 As-Shahr
speaks of the grant of a similar
prayer by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), AND at the end there is
also the command to the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad), ‘when
he has completed his ministry to fix up some one in his place and to return to
his Lord’. This command has been reminded of in the verse 5:67 which was revealed when the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was returning from his last pilgrimage on the
receipt of which the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) immediately gathered all the pilgrims and after a
lengthy sermon appointed Ali as the
Lord, the Master, the Guardian or the Commander of the Faithful, in his place. THUS it is clear that the prayer of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) for an assistant, which was granted (see verse 94:2)
AND the command of the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) to fix up some one in his
place (verse
94:6) was about Ali.
____________________________________________________________________________________________________________________________________________________
(20:25) Moses
said, "Lord, open my breast for me *14
*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 fulfilment". Prophet Moses prayed for this because he realized the grave
responsibilities of the great Mission.
وَيَسِّرْ لِي أَمْرِي {20:26}
[Q20:26] Wa
yassir leee amree;
[Q20:26] And make my affair easy to me,
[Q20:26] And make my affair easy to me,
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:26) and make my task easy for me,
وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي {20:27}
[Q20:27] Wahlul
'uqdatam milli saanee,
[Q20:27] And loose the knot from my tongue,
[Q20:27] And loose the knot from my tongue,
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:27) and remove the impediment from my tongue
يَفْقَهُوا قَوْلِي {20:28}
[Q20:28] Yafqahoo
qawlee;
[Q20:28] (That) they may understand my word;
[Q20:28] (That) they may understand my word;
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:28) so that people may understand my speech, *15
*15 Prophet
Moses 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 Qur'an. The tact
is, that at first he was not a fluent speaker and Pharaoh had also taunted him
on this impediment (XLIII: 52). Prophet Moses realized the same for he said,
"My brother Aaron is more fluent than I, so send him with me as a helper,
so that he may support me (with his fluent speech)." (XXVIII: 34).
Afterwards this impediment in his speech was removed and he was able to deliver
very fluent speeches. This tray be testified by his speeches which have been
cited both in the Bible and in the Qur'an 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.
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.
وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي {20:29}
[Q20:29] Waj'al
lee wazeeram min ahlee,
[Q20:29] And give to me an aider from my family:
[Q20:29] And give to me an aider from my family:
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:29) and appoint a counsellor for me from my own
family,
*16 Prophet
Aaron was three years older than Prophet Moses (Exodus, 7:7).
هَارُونَ أَخِي {20:30}
[Q20:30] Haaroona
akhee;
[Q20:30] Haroun, my brother,
[Q20:30] Haroun, my brother,
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:30) by means of Aaron, who is my brother, *16
No comments:
Post a Comment