I take refuge with Allaah from the accursed devil. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest . May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions. The Prophethood of Prophet Musa (Moses), peace be upon him. اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى وَلاَ تَنِيَا فِى ذِكْرِى (42. Go you and your brother with My Ayat, and do not, you both, slacken and become weak in My remembrance.) اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (43. Go both of you to Fir`awn, verily, he has transgressed.) فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (44. And speak to him mildly, perhaps he may accept admonition or fear (Allah).) Surah 20 Ta Ha Verse 42-44 (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.” The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with 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. Allah’s statement; (Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him. (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, (or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says, (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. قَالاَ رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى (45. Both of them said: “Our Lord! Verily, we fear lest he should hasten to punish us or lest he should transgress.”) قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (46. He (Allah) said: “Fear not, verily, I am with you both, hearing and seeing.”) فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (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!”) إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى (48. `Truly, it has been revealed to us that the torment will be for him who denies, and turns away.`”) Surah 20 Ta Ha Verse 45-48 Tafsir Ibn Kathir Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him: (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…”) Concerning his statement, (indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from 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. Thus, to proceed: 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. As Allah says, (Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) ﴿79:37-39﴾ Allah, the Exalted, also says, 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﴾ Allah also says, (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. قَالَ فَمَن رَّبُّكُمَا يمُوسَى (49. Fir`awn said: “Who then, O Musa, is the Lord of you two”) قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى (50. Musa ﴾said: “Our Lord is He Who gave to each thing its form and nature, then guided it aright.”) قَالَ فَمَا بَالُ الْقُرُونِ الاٍّولَى (51. Fir`awn ﴾said: “What about the generations of old”) قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَـبٍ لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى (52. Musa said: “The knowledge thereof is with my Lord, in a Record. My Lord neither errs nor forgets.”) Surah 20 Ta Ha Verse 49-52 Tafsir Ibn Kathir 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: (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.” Sa`id bin Jubayr said concerning His statement, ((Who) gave to each thing its form and nature, then guided it aright.) “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. Some of the scholars of Tafsir have said that this statement, “He gave to each thing its form and nature, then guided it aright,” is similar to Allah’s statement, (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 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. الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً وَسَلَكَ لَكُمْ فِيهَا سُبُلاً وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى (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.) كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى (54. Eat and pasture your cattle; verily, in this are Ayat for men of understanding.) مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (55. Thereof We created you, and into it We shall return you, and from it We shall bring you out once again.) وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (56. And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) Surah 20 Ta Ha Verse 53-56 Tafsir Ibn Kathir This is from the completion of Musa’s speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said, (He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa’s reply. Yet, Musa continued by saying, “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.’ (and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.’ This is just as He, the Exalted, said, (And placed therein broad highways for them to pass through, that they may be guided.) ﴿21:31 (and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. 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. (for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him. (Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.’ The statement, “And from it We shall bring you out once again,” means, (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 ﴾ This Ayah is similar to Allah’s statement, (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 evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says, (And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) ﴿27:14 قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يمُوسَى (57. He (Fir`awn) said: “Have you come to drive us out of our land with your magic, O Musa”) فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً لاَّ نُخْلِفُهُ نَحْنُ وَلاَ أَنتَ مَكَاناً سُوًى (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.”) قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى (59. (Musa) said: “Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon).”) Surah 20 Ta Ha Verse 57-59 Tafsir Ibn Kathir Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to 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.” (so appoint a meeting between us and you,) 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.’ With this, Musa said to them, (Your appointed meeting is the day of 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. This is why Musa said, (and let the people assemble) meaning all of them. (when the sun has risen (forenoon).) meaning in the morning, just before noon. 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 was 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 bazzar.” 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.”

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.
Allah, Glorified and Praised, commands Musa (Moses) and Harun (Aaron), peace be upon them, to go to the Firawn (Phaorah).
وَهَلْ أَتَاكَ حَدِيثُ مُوسَى
(9. And has there come to you the story of Musa)
 إِذْ رَأَى نَاراً فَقَالَ لاًّهْلِهِ امْكُثُواْ إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى آتِيكُمْ مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى
(10. When he saw a fire, he said to his family: “Wait! Verily, I have seen a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire.”)
Surah 20 Ta Ha Verse 9-10
Tafsir Ibn Kathir
From this point, Allah begins to mention the story of Musa, how revelation began to come to Him, and Allah’s speaking directly to him. This occurred after Musa had completed the time agreed upon between he and his father-in-law that he would herd sheep. He was traveling with his family, and it has been said that he was headed for the land of Egypt, after having been away from it for more than ten years. He had his wife with him and he became lost on the way during a cold, wintery night. Therefore, he settled down, making a camp between some mountain passes and mountains that were covered with snow, sleet, dense clouds, darkness and fog. He began to try to make a fire with a kindling device he had with him, in order to produce some light, as was customary. However, it would not kindle anything and it even stopped giving off sparks. While he was in this condition, he saw a fire from the side of the mountain. It appeared to him to be a fire glowing from the right side of the mountain from where he was. He then announced the good news to his family saying,
(Verily, I have seen a fire; perhaps I can bring you some burning brand) This means a flame from a fire. In another Ayah he said,
(or a burning firebrand.) [28:29]) This is a coal that has a burning flame.
(that you may warm yourselves. ) [28:29] This proves that it was in fact cold weather at that time. Concerning his statement,
(some burning brand) This proves that it was dark. In reference to his statement,
(or find some guidance at the fire.) This means someone who can guide me to the road. This proves that he lost the road. This is as Ath-Thawri reported from Abu Sa`id Al-A`war, from `Ikrimah, from Ibn `Abbas that he said concerning Allah’s statement,
(or find some guidance at the fire.) “This means someone who will guide me to the road. They were cold and had lost their way. Then, when he (Musa) saw the fire he said, `Either I will find someone who can guide us to the road, or at least I can bring you all some fire that you can kindle with.’ ”
فَلَمَّآ أَتَاهَا نُودِىَ يمُوسَى
(11. And when he came to it (the fire), he was called by name: “O Musa!”)
 إِنِّى أَنَاْ رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
(12. “Verily, I am your Lord! So take off your shoes; you are in the sacred valley, Tuwa.”)
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى
(13. “And I have chosen you. So listen to that which will be revealed (to you)”)
إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ فَاعْبُدْنِى وَأَقِمِ الصَّلَوةَ لِذِكْرِى
(14. “Verily, I am Allah! There is no God but Me, so worship Me, and perform Salah for My remembrance.”)
إِنَّ السَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى
(15. “Verily, the Hour is coming — and I am almost hiding it — that every person may be rewarded for that which he strives.”)
 فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى
(16. “Therefore, let not the one who believes not therein, but follows his own lusts, divert you therefrom, lest you perish.”)
Surah 20 Ta Ha Verse 11-16
Tafsir Ibn Kathir
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 Ayyub 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,
(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] Allah’s statement,
(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.”
(and perform Salah for My remembrance.) 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).” Allah also said,
(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. Concerning Allah’s statement,
(that every person may be rewarded for that which he strives.) “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] Allah said,
(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.
(lest you perish.) This means that you will be destroyed and ruined.
(And what will his wealth avail him when he goes down (in destruction)) [92:11]
وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى
(17. “And what is that in your right hand, O Musa”)
قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
(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.”)
قَالَ أَلْقِهَا يمُوسَى
(19. (Allah) said: “Cast it down, O Musa!”)
 فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى
(20. He cast it down, and behold! It was a snake, moving quickly. )
 قَالَ خُذْهَا وَلاَ تَخَفْ سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى
(21. Allah said: “Grasp it and fear not; We shall return it to its former state.”)
Surah 20 Ta Ha Verse 17-21
Tafsir Ibn Kathir
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.
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ ءَايَةً أُخْرَى
(22. “And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,”)
 لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى
(23. “That We may show you (some) of Our greater signs.”)
 اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
(24. “Go to Fir`awn! Verily, he has transgressed.”)
 قَالَ رَبِّ اشْرَحْ لِى صَدْرِى
(25. He said: “O my Lord! Open for me my chest.”)
وَيَسِّرْ لِى أَمْرِى
(26. “And ease my task for me;”)
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى
(27. “And loosen the knot from my tongue,”)
يَفْقَهُواْ قَوْلِي
(28. “That they understand my speech.”)
وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى
(29. “And appoint for me a helper from my family,”)
هَـرُونَ أَخِى
(30. “Harun, my brother.”)
اشْدُدْ بِهِ أَزْرِى
(31. “Increase my strength with him,”)
وَأَشْرِكْهُ فِى أَمْرِى
(32. “And let him share my task,”)
كَىْ نُسَبِّحَكَ كَثِيراً
(33. “That we may glorify You much,”)
 وَنَذْكُرَكَ كَثِيراً
(34. “And remember You much,”)
إِنَّكَ كُنتَ بِنَا بَصِيراً
 (35. “Verily, You are ever seeing us.”)
Surah 20 Ta Ha Verse 22-35
Tafsir Ibn Kathir
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. It mentioned here merely as a passing reference, saying:
(And press your hand to your side:) Allah said in another Ayah,
(And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) [28:32] Mujahid said,
(And press your hand to your side:) “This means put your palm under your upper arm.” 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. Concerning His statement,
(it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. 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.” This is why Allah says,
(That We may show you (some) of Our greater signs.)
(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.”
((Musa) said: “O my Lord! Open for me my chest, and ease my task for me.”) Musa requsted 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.
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(36. (Allah) said: “You are granted your request, O Musa!”)
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى
(37. “And indeed We conferred a favor on you another time (before).”)
إِذْ أَوْحَيْنَآ إِلَى أُمِّكَ مَا يُوحَى
(38. “When We inspired your mother with that which We inspired.”)
أَنِ اقْذِفِيهِ فِى التَّابُوتِ فَاقْذِفِيهِ فِى الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى وَلِتُصْنَعَ عَلَى عَيْنِى
(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.”)
 إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ وَقَتَلْتَ نَفْساً فَنَجَّيْنَـكَ مِنَ الْغَمِّ وَفَتَنَّـكَ فُتُوناً
(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.”)
Surah 20 Ta Ha Verse 36-40
Tafsir Ibn Kathir
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 He said,
(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. This is why Allah said,
(and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said,
(And I endued you with love from Me,) “This means, `I made My creatures love you.’ ”
(in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, “This means, `You will be raised under Allah’s Eye.’ ” Concerning Allah’s statement,
(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. Allah, the Exalted, says,
(And We had already forbidden (other) foster suckling mothers for him) [28:12] Then, his sister came and said,
(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. Allah, the Exalted, says here,
(So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you.
(Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn’s people).
(but We saved you from great distress) 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. This is when the righteous man said to him,
(Fear you not. You have escaped from the people who are wrongdoers.) [28:25]
إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ وَقَتَلْتَ نَفْساً فَنَجَّيْنَـكَ مِنَ الْغَمِّ وَفَتَنَّـكَ فُتُوناً فَلَبِثْتَ سِنِينَ فِى أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى
(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!)
 وَاصْطَنَعْتُكَ لِنَفْسِى
(41. And I have chosen you for Myself.)
اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى وَلاَ تَنِيَا فِى ذِكْرِى
(42. Go you and your brother with My Ayat, and do not, you both, slacken and become weak in My remembrance.)
اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
(43. Go both of you to Fir`awn, verily, he has transgressed.)
 فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
(44. And speak to him mildly, perhaps he may accept admonition or fear (Allah).)
Surah 20 Taha Verse 40-44
Tafsir Ibn Kathir
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. This is why Allah says,
(Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, “For a set appointment.” `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said,
(Then You came here according to the fixed term which I ordained (for you), O Musa!) “For the decree of messengership and prophethood.” Concerning Allah’s statement,
(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.” Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
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. Concerning Allah’s statement,
(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.” The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with 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. Allah’s statement;
(Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him.
(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,
(or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says,
(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.