Tafsir Ibn Kathir: Surah Taha 60-61-62-63-64

In the Name of Allah, the Most Gracious, the Most Merciful

20:60 So Fir`awn withdrew, devised his plot and then came back.

20:61 Musa said to them: “Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably.”

20:62 Then they debated one with another what they must do, and they kept their talk secret.

20:63 They said: “Verily, these are two magicians. Their object is to drive you out from your land with magic, and to take you away from your exemplary way.”

20:64 “So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful.”

The Meeting of the Two Parties, Musa’s Propagation of the Message and the Magicians 

Allah informs,

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

And Fir`awn said: “Bring me every well-versed sorcerer.” (10:79)

Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival.

Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left.

Then, Musa came forward leaning upon his stick accompanied by his brother Harun.

The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them.َ

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

Musa said to them: “Woe unto you! Invent not a lie against Allah…”

This means, “Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah.”

This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.’

“…And surely, he who invents a lie will fail miserably.” Then they debated one with another what they must do, It has been said that this means that they argued among themselves. So one of them said, “This is not the speech of a magician, but it is the speech of a Prophet.” Another said, “No, he is only a magician.’‘ 

There are other opinions that have been mentioned about what they discussed. And Allah knows best. 

They said: "Verily, these are two (Hadhan) magicians…” This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. 

Which carries the same meaning, “Verily, these are two (Hadhayn) magicians.”

This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, “You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land.”

Their object is to drive you out from your land  with magic, Concerning Allah’s statement, and to take you away from your exemplary way.

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

“This means their kingdom, which they were in, and their livelihood.”

Abdur-Rahman bin Zayd said, “This superior way means that which they were upon.”

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

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

Tafsir Ibn Kathir: Surah Taha 57-58-59

In the Name of Allah, the Most Gracious, the Most Merciful

20:57 He (Fir`awn) said: “Have you come to drive us out of our land with your magic, O Musa!”

20:58 “Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance.”

20:59 (Musa) said: “Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon).” Fir`awn describes Musa’s Proofs as being Magic and Their Agreement to hold a Contest Allah tells,

He (Fir`awn) said: “Have you come to drive us out of our land with your magic, O Musa! Then verily, we can produce magic the like thereof; so appoint a meeting

between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance.”

Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. 

Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness.

At this, Fir`awn said, “This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us.”

Fir`awn then said, “Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing.”

Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.’

(Musa) said: “Your appointed meeting is the day of the festival, That was the day of their celebration and their New Year’s festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering.

This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers.

In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it as to be held during the bright part of the day.

Ibn Abbas said, "The day of their festivity was the day of `Ashura’.”

As-Suddi, Qatadah and Ibn Zayd said, “It was the day of their great celebration.”

Sa`id bin Jubayr said, “It was the day of their great bazaar.”

These statements are not contradictory.

I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih.

Abdur-Rahman bin Zayd bin Aslam said, “It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not.”

Tafsir Ibn Kathir: Surah Taha 53-54-55-56

In the Name of Allah, the Most Gracious, the Most Merciful

20:53 Who has made earth for you like a bed; and has opened ways for you therein, and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.

20:54 Eat and pasture your cattle; verily, in this are Ayat for men of understanding.

20:55 Thereof We created you, and into it We shall return you, and from it We shall bring you out once again.

20:56 And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.

The Completion of Musa’s Reply to Fir`awn This is from the completion of Musa’s speech concerning the description of His Lord when Fir`awn asked him about Him.

Then, Fir`awn attempted to present some argumentative rebuttal during Musa’s reply. 

Who has made earth for you like a bed; “He is the One Who made the earth as a bed for you.”

Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.’

It also may mean `that which you stand upon, sleep upon or travel upon its back.’

This means, `He made roads for you to walk upon their shoulders.’

And placed therein broad highways for them to pass through, that they may be guided. (21:31)

Some are sour, some are sweet, some are bitter and there are other kinds as well.

Eat and pasture your cattle (therein); meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.’

Verily, in this are Ayat. This means proofs, signs and evidences.

Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.

You also will be returned to the earth. This means that you will become dirt when you die and decay.’

On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while! (17:52)

He said: “Therein you shall live, and therein you shall die, and from it you shall be brought out.” (7:25)

And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.

This means that the proofs, signs and evidences were established against Fir`awn and he saw them with his own eyes, but he still denied and rejected them due to his disbelief, abstinence and transgression. 

And they belied them wrongfully and arrogantly, though they themselves were convinced thereof. (27:14)

Tafsir Ibn Kathir: Surah Taha 49-50-51-52

In the Name of Allah, the Most Gracious, the Most Merciful

20:49 Fir`awn said: “Who then, O Musa, is the Lord of you two!”

20:50 (Musa) said: “Our Lord is He Who gave to each thing its form and nature, then guided it aright.”

20:51 (Fir`awn) said: “What about the generations of old!”

20:52 (Musa) said: “The knowledge thereof is with my Lord, in a Record.

“My Lord neither errs nor forgets.”

The Conversation between Musa and Fir`awn

Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner:

(Fir`awn) said: “Who then, O Musa, is the Lord of you two!” meaning “Who is the one who called you forth and sent you! For verily, I do not know him and I have not given you any god other than myself.”

(Musa) said: “Our Lord is He Who gave to each thing its form and nature, then guided it aright.”

Ali bin Abi Talhah related that Ibn Abbas said, “He is saying that He created a mate for everything.”

Ad-Dahhak said that Ibn Abbas said, “He made the man a man, and the donkey a donkey and the sheep a sheep.”

Layth bin Abi Sulaym reported from Mujahid that he said, “He gave everything its form.”

Ibn Abi Najih said that Mujahid said, “He fashioned the creation of every moving creature.”

“He gave each of His creatures what is suitable for its creation.”

Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog.

Likewise, the dog’s form is not like the sheep’s. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. And Who has measured; and then guided. (87:3)

This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it.

In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted.

(Fir`awn) said: “What about the generations of old!” The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, “If the matter is as you say, then what happened to those people! They did not worship your Lord. Instead they worshipped other gods besides Him.”

(Musa) said: “The knowledge thereof is with my Lord, in a Record.

Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah’s Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds.

My Lord neither errs nor forgets. This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.

Tafsir Ibn Kathir: Surah Taha 45-46-47-48

In the Name of Allah, the Most Gracious, the Most Merciful

20:45 Both of them said: “Our Lord! Verily, we fear lest he should hasten to punish us or lest he should transgress.’‘ 

20:46 He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.”

20:47 “So go you both to him, and say: 'Verily, we are both Messengers of your Lord, so let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!”

20:48 `Truly, it has been revealed to us that the torment will be for him who denies, and turns away.`“

Musa’s fear of Fir`awn and Allah’s strengthening Him Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him: Both of them said: "Verily, we fear lest he should hasten to punish us or lest he should transgress.”

They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it.

Ad-Dahhak reported from Ibn Abbas that he said that; transgress here means, “To exceed the bounds.’' 

He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.”

meaning; “Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support.”

So go you both to him, and say: “Verily, we are both Messengers of your Lord…’' 

And peace will be upon him who follows the guidance!  meaning, `peace be upon you if you follow the guidance.’ Because of this, when the Messenger of Allah wrote a letter to Heraclius, the emperor of Rome, beginning with, In the Name of Allah, the Most Gracious, the Most Merciful.

From Muhammad, the Messenger of Allah, to Heraclius the emperor of Rome.

Peace be upon him who follows the guidance.

Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward. Due to this, Musa and Harun said to Fir`awn,

And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.

In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience.

Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire. (79:37-39)

Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away. (92:14-16)

So he neither believed nor prayed! But on the contrary, he belied and turned away. (75:31-32)

This means that he denied with his heart and turned away by his actions.

Tafsir Ibn Kathir: Surah Taha 40-41-42-43-44

In the Name of Allah, the Most Gracious, the Most Merciful

20:40 … Then you stayed a number of years with the people of Madyan. Then you came here according to the fixed term which I ordained (for you), O Musa!

20:41 And I have chosen you for Myself.

20:42 Go you and your brother with My Ayat, and do not, you both, slacken and become weak in My remembrance.

20:43 Go both of you to Fir`awn, verily, he has transgressed.

20:44 And speak to him mildly, perhaps he may accept admonition or fear (Allah).

Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation

… Then you stayed a number of years with the people of Madyan. Then you came here according to the fixed term which I ordained (for you), O Musa! Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. Then You came here according to the fixed term which I ordained (for you), O Musa!), Mujahid said, “For a set appointment.” Then You came here according to the fixed term which I ordained (for you), O Musa!), “For the decree of Messengership and Prophethood.”

And I have chosen you for Myself. This means, “I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will.”

Adam and Musa met, and Musa said, “You are the one who made things difficult for mankind and you caused them to be evicted from Paradise.”

Adam said, “Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you?” Musa replied, “Yes.”

Then Adam said, “Did you find that it was preordained upon me before He (Allah) created me?”

Musa replied, “Yes.” Therefore, Adam defeated Musa’s argument. Both Al-Bukhari and Muslim recorded this narration.

Go you and your brother with My Ayat, This means with My proofs, evidences and miracles.

And do not, you both, slacken and become weak in My remembrance.

Ali bin Abi Talhah related from Ibn Abbas that he said, “This means do not be slow.”

Mujahid reported that Ibn Abbas said, “This means do not be weak.”

Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him.

Go both of you to Fir`awn, Verily, he has transgressed. 

And speak to him mildly, perhaps he may accept admonition or fear (Allah).

This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says,  Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. (16:125)

Concerning Allah’s statement, perhaps he may accept admonition or fear (Allah).

This means that perhaps he will recant from that which he is in of misguidance and destruction, meaning that he will become obedient due to fear of Allah.

For such who desires to remember or desires to show his gratitude. (25:62) 

Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.

Tafsir Ibn Kathir: Surah Taha 36-37-38-39-40

In the Name of Allah, the Most Gracious, the Most Merciful

20:36 (Allah) said: “You are granted your request, O Musa!”

20:37 “And indeed We conferred a favor on you another time before).”

20:38 “When We inspired your mother with that which We inspired.”

20:39 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.“

20:40 "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.”

Glad Tidings of the acceptance of Musa’s Supplication and the

Reminder of the Previous Blessings 

(Allah) said: “You are granted your request, O Musa! And indeed We conferred a favor on you another time (before).When We inspired your mother with that which We inspired. Saying: `Put him (the child) into the Tabut and put it into the river; then the river shall cast it up on the bank, This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah’s previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him.

Musa was born during a year in which they (Fir`awn’s people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart. (28:10)

So the river carried him to the home of Fir`awn. Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of) grief. (28:8)

Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa’s arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn’s own bed. He would be sustained by Fir`awn’s food and drink, while receiving the love of Fir`awn and his wife. 

And I endued you with love from Me, This means that I made your enemy love you.

Abu `Imran Al-Jawni said, "This means, `You will be raised under Allah’s Eye.”’

When your sister went and said: `Shall I show you one who will nurse him!’ So We restored you to your mother, that she might cool her eyes.When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. 

And We had already forbidden (other) foster suckling mothers for him. (28:12)

Shall I direct you to a household who will rear him for you, and look after him in a good manner. (28:12)

She meant, “Shall I guide you to someone who can nurse him for you for a fee.”

So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn’s family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. 

So We restored you to your mother, that she might coolher eyes and she should not grieve.

This means that he killed a Coptic person (the people of Egypt, Fir`awn’s people).

This is what he was feeling due to Fir`awn’s family intending to kill him. So he fled from them until he came to the water of the people of Madyan.

Fear you not. You have escaped from the people who are wrongdoers. (28:25)

Tafsir Ibn Kathir: Surah Taha 22-23-24-25-26-27-28-29-30-31-32-33-34-35

In the Name of Allah, the Most Gracious, the Most Merciful

20:22 “And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,”

20:23 “That We may show you (some) of Our greater signs.”

20:24 “Go to Fir`awn! Verily, he has transgressed.”

20:25 He said: “O my Lord! Open for me my chest.”

20:26 “And ease my task for me;”

20:27 “And loosen the knot from my tongue,”

20:28 “That they understand my speech.”

20:29 “And appoint for me a helper from my family,”

20:30 “Harun, my brother.”

20:31 “Increase my strength with him,”

20:32 “And let him share my task,”

20:33 “That we may glorify You much,”

20:34 “And remember You much,”

20:35 “Verily, You are ever seeing us.”

The Hand of Musa turning White without any Disease

This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. 

When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon.

This was stated by Ibn Abbas, Mujahid, Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, “He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime.”

Allah commanded Musa to go to Fir`awn to convey the Message

Allah said, Go to Fir`awn! Verily, he has transgressed. This means, “Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord.”

The Supplication of Musa

(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.

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 as 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. 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.”

Mujahid said, “This means to make my back strong.” And let him share my task. 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.”

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.

Tafsir Ibn Kathir: Surah Taha 17-18-19-20-21

In the Name of Allah, the Most Gracious, the Most Merciful

20:17- “And what is that in your right hand, O Musa” 

20:18- He said: “This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.”

20:19- (Allah) said: “Cast it down, O Musa!‘”

20:20- He cast it down, and behold! It was a snake, moving quickly.

20:21- Allah said: “Grasp it and fear not; We shall return it to its former state.”

The Stick of Musa turned into a Snake

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).

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.

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.

(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. We shall return it to its former state.

Tafsir Ibn Kathir: Surah Taha 11-12-13-14-15-16

In the Name of Allah, the Most Gracious, the Most Merciful

20:11 And when he came to it (the fire), he was called by name: “O Musa!”

20:12 “Verily, I am your Lord! So take off your shoes; you are in the sacred valley, Tuwa.”

20:13 “And I have chosen you. So listen to that which will be revealed (to you)!”

20:14 “Verily, I am Allah! There is no God but Me, so worship Me, and perform Salah for My remembrance.”

20:15 “Verily, the Hour is coming – and I am almost hiding it – that every person may be rewarded for that which he strives.”

20:16 “Therefore, let not the one who believes not therein, but follows his own lusts, divert you therefrom, lest you perish.”

The First Revelation to Musa Allah, the Exalted, says,  And when he came to it,

This is referring to the fire when he approached it.

He was called by name: “O Musa!” In another Ayah it says, He was called from the right side of the valley, in the blessed place, from the tree: “O Musa! Verily, I am Allah.” (28:30)

However, here Allah says, Verily, I am your Lord! meaning, the One Who is talking to you and addressing you,’

So take off your shoes; Ali bin Abi Talib, Abu Dharr, Abu Ayub and others of the Salaf said, “They (his sandals) were from the skin of a donkey that was not slaughtered.”

It has also been said that; he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah’s statement, you are in the sacred valley, Tuwa.”

Ali bin Abi Talhah said that Ibn Abbas said, "It is the name of the valley.”

Others have said the same.

This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down.

It has also been said that it means “doubly sacred’ and that Tuwa is something that has repetitious blessings.

However, the first opinion is most correct. It is similar to Allah’s statement, When his Lord called him in the sacred valley of Tuwa. (79:16)

And I have chosen you. is similar to His statement, I have chosen you above men by My Messages, and by My speaking (to you). (7:144)

This means over all human beings of that time. It has also been said that Allah said, “O Musa, do you know why I chose to speak to you directly out of all of the people!”

Musa said, "No.” Allah then said, “Because I have not made anyone humble himself as much as you have humbled yourself.”

Concerning Allah’s statement, So listen to that which will be revealed. “Now listen to what I say to you and what I reveal to you.”

Verily, I am Allah! There is no God but Me, This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah’s statement, so worship Me, This means, "Single Me out alone for worship, and establish My worship without associating anything with Me.”

It has been said that this means, “Pray in order to remember Me.” It has also been said that it means, "And establish the prayer whenever you remember Me.” There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah said,

Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, And perform Salah for My remembrance.

In the Two Sahihs it is reported from Anas that the Messenger of Allah said,

Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.

Concerning Allah’s statement, Verily, the Hour is coming, This means that it is established and there is no

avoiding it. It will be and it is inevitable. Concerning Allah’s statement, I am almost hiding it, Ad-Dahhak related from Ibn Abbas that he used to recite

it as, "I almost kept it hidden – from myself.”

Ibn Abbas then would say, “Because nothing is ever hidden from Allah’s Self.”

Ali bin Abi Talhah reported from Ibn Abbas that he said, I am almost hiding it),

“This means that no one knows its appointed time except Me (Allah).‘” 

Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. (7:187)

This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. 

"I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did.”

So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it. (99:7-8)

You are only being requited for what you used to do. (52:16)

Therefore, let not divert you the one who believes not therein, The address here is directed towards all individuals who are responsible (and capable of taking heed to this message).

This means, “Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost.

This means that you will be destroyed and ruined. And what will his wealth avail him when he goes down (in destruction)! (92:11)