ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. * - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
وَأَنَا ٱخۡتَرۡتُكَ فَٱسۡتَمِعۡ لِمَا يُوحَىٰٓ
[21] Moses (عليه السلام) was chosen for the great honour of Prophethood, Messengership, and for the unique privilege of directly hearing God’s speech without any intermediary (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “He said: ‘Mūsā, I have chosen you above all people for My Messages and My ˹direct˺ Speech.’” (7: 144)
[22] Therefore, lend your ear and open your heart to the awareness of what I now reveal to you through My Words (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
The great scholar, Sufyān ibn ʿUyaynah states, “The first step toward knowledge is listening; next comes understanding, then memorization, followed by practice, and finally dissemination.” When a servant listens to the Book of God and the Sunnah of His Prophet (ﷺ) with a sincere intention to do and follow that which God Loves, He enables him to understand it in the manner He delights in and bestows a radiant light upon his heart (cf. al-Qurṭubī).
[22] Therefore, lend your ear and open your heart to the awareness of what I now reveal to you through My Words (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
The great scholar, Sufyān ibn ʿUyaynah states, “The first step toward knowledge is listening; next comes understanding, then memorization, followed by practice, and finally dissemination.” When a servant listens to the Book of God and the Sunnah of His Prophet (ﷺ) with a sincere intention to do and follow that which God Loves, He enables him to understand it in the manner He delights in and bestows a radiant light upon his heart (cf. al-Qurṭubī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
إِنَّنِيٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعۡبُدۡنِي وَأَقِمِ ٱلصَّلَوٰةَ لِذِكۡرِيٓ
﴾14﴿ truly, I am Allah[23]—there is no god but Me[24]—so worship Me[25] and keep up Prayer for My remembrance.[26]
[23] Here God Almighty introduces His Majestic Self with His Proper Name; as in what happens in formal introductions (cf. Ibn ʿĀshūr).
[24] Here, God Almighty asserts that none but He is worthy of worship (cf. al-Ṭabarī, al-Saʿdī). This is the foremost obligation for all who are held to account: to recognize that there is no deity except Allah Alone, without any partner (cf. Ibn Kathīr).
[25] All forms of worship are to be exclusively dedicated to God Almighty, Who is to be served without associating any partners with Him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[26] Due to its grammatical structure—particularly the use of the particle lām in li-dhikrī (“for My remembrance”)—exegetes have proposed differing interpretations. Some, maintain that the lām functions temporally (al-lām al-waqtiyyah), understand the aya as: “Establish the Prayer when you remember Me” (cf. Ibn al-Jawzī, Ibn ʿAbd al-Barr, al-Istidhkār: 1: 90; al-Wāḥidī, representing the majority view). Others contend that the lām serves a justificatory role (lām al-taʿlīl) and interpret it as: “Establish the Prayer so that you may remember Me” (cf. al-Ṭabarī, Ibn Rajab, Fatḥ al-Bārī: 5: 133; al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr). al-Jaṣṣāṣ (Aḥkām al-Qur’ān: 5: 50) observes that these meanings are not mutually exclusive, remarking, “It is as if He said: ‘Establish the Prayer when you remember the forgotten Prayer; so that you may remember Me therein with glorification and exaltation; for I will remember You with praise and commendation.’ Thus, all these meanings are intended in the aya.”
[24] Here, God Almighty asserts that none but He is worthy of worship (cf. al-Ṭabarī, al-Saʿdī). This is the foremost obligation for all who are held to account: to recognize that there is no deity except Allah Alone, without any partner (cf. Ibn Kathīr).
[25] All forms of worship are to be exclusively dedicated to God Almighty, Who is to be served without associating any partners with Him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[26] Due to its grammatical structure—particularly the use of the particle lām in li-dhikrī (“for My remembrance”)—exegetes have proposed differing interpretations. Some, maintain that the lām functions temporally (al-lām al-waqtiyyah), understand the aya as: “Establish the Prayer when you remember Me” (cf. Ibn al-Jawzī, Ibn ʿAbd al-Barr, al-Istidhkār: 1: 90; al-Wāḥidī, representing the majority view). Others contend that the lām serves a justificatory role (lām al-taʿlīl) and interpret it as: “Establish the Prayer so that you may remember Me” (cf. al-Ṭabarī, Ibn Rajab, Fatḥ al-Bārī: 5: 133; al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr). al-Jaṣṣāṣ (Aḥkām al-Qur’ān: 5: 50) observes that these meanings are not mutually exclusive, remarking, “It is as if He said: ‘Establish the Prayer when you remember the forgotten Prayer; so that you may remember Me therein with glorification and exaltation; for I will remember You with praise and commendation.’ Thus, all these meanings are intended in the aya.”
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخۡفِيهَا لِتُجۡزَىٰ كُلُّ نَفۡسِۭ بِمَا تَسۡعَىٰ
﴾15﴿ [27]Verily, the Hour is coming—I almost keep it hidden[28]—so that every soul may be recompensed for what it strives for.[29]
[27] When God, exalted be He, mentioned the command to worship Him and to keep up the Prayer, He alludes (cf. Abū Ḥayyān) to the underlying rationale—namely, resurrection and the return for recompense. He justified the command by asserting that He did not create creatures without purpose; indeed, their death and subsequent resurrection were inevitable, in order to manifest His Greatness and to establish the scales of justice (cf. al-Biqāʿī).
[28] Indeed, the Hour when the creatures will be raised from their graves for the appointed moment of the Resurrection is inevitably coming, and I nearly shield it from Myself, so that no one may be made privy to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). al-Wāḥidī explains: “This is the meaning of the aya: Indeed, Allah, the Exalted, has taken great care to conceal the Hour…. In other words, He did not disclose its timing to any angel—nor to any Prophet—even if it were for Him to hide it from Himself, He would have done it. Ibn al-Anbarī adds that the purpose of this concealment is to instil awe and fear; for if people were unaware of when the Hour would come, they would remain in constant vigilance. This is the interpretation of the exegetes regarding the aya, and ˹the particle˺ kāda—as they say—is used to indicate approximation.”
[29] “Whoever does a mote’s weight of good will come to see it, and whoever does a mote’s weight of evil will come to see it!” (99: 7-8)
[28] Indeed, the Hour when the creatures will be raised from their graves for the appointed moment of the Resurrection is inevitably coming, and I nearly shield it from Myself, so that no one may be made privy to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). al-Wāḥidī explains: “This is the meaning of the aya: Indeed, Allah, the Exalted, has taken great care to conceal the Hour…. In other words, He did not disclose its timing to any angel—nor to any Prophet—even if it were for Him to hide it from Himself, He would have done it. Ibn al-Anbarī adds that the purpose of this concealment is to instil awe and fear; for if people were unaware of when the Hour would come, they would remain in constant vigilance. This is the interpretation of the exegetes regarding the aya, and ˹the particle˺ kāda—as they say—is used to indicate approximation.”
[29] “Whoever does a mote’s weight of good will come to see it, and whoever does a mote’s weight of evil will come to see it!” (99: 7-8)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَمَا تِلۡكَ بِيَمِينِكَ يَٰمُوسَىٰ
[30] Since God Almighty revealed to Moses the core of faith in the previous ayas, He sought to further reassure him by showing him His signs—signs that would bring peace to his heart, delight to his eyes, and strengthen his faith with Divine support against his enemy (cf. al-Saʿdī).
[31] If one asks, “Why did God question Moses about what was in his hand? Did He not already know it was a staff?” scholars have provided several insightful answers:
1. To emphasize the miracle – God, exalted be He, posed this question to Moses because He intended to transform the staff—a simple piece of wood—into a living, slithering serpent. By drawing Moses’ attention to it and having him affirm that it was indeed a staff he relied on and used to tend his sheep, God highlighted His Absolute Power, Supreme Authority, and the effectiveness of His Command. This transformation was meant to serve as a clear sign for Moses, along with other miracles, to present to Pharaoh and his people (cf. al-Ṭabarī).
2. To reassure Moses – The question was intended to ease Moses’ apprehension. He was fearful and uneasy, much like a man who enters the presence of a king with trepidation. Engaging him in conversation through a simple question helped calm his nerves and put him at ease (cf. al-Samarqandī).
3. To prepare him for the transformation – The question served as a form of affirmation: “This thing in your right hand is indeed your staff, the one you know and recognize.” By first acknowledging what it was, Moses would not be startled when it suddenly turned into a serpent (cf. Ibn Kathīr).
4. To demonstrate Divine Power – The exchange served as undeniable proof of God’s ability to bring forth the unimaginable in an instant. By first having Moses confirm through direct observation that it was his staff, its sudden transformation into a living serpent became all the more astonishing. This not only reinforced Moses’ faith but also prepared him to inspire conviction in those he was sent to guide (cf. al-Biqāʿī, Naẓm al-Durar).
[31] If one asks, “Why did God question Moses about what was in his hand? Did He not already know it was a staff?” scholars have provided several insightful answers:
1. To emphasize the miracle – God, exalted be He, posed this question to Moses because He intended to transform the staff—a simple piece of wood—into a living, slithering serpent. By drawing Moses’ attention to it and having him affirm that it was indeed a staff he relied on and used to tend his sheep, God highlighted His Absolute Power, Supreme Authority, and the effectiveness of His Command. This transformation was meant to serve as a clear sign for Moses, along with other miracles, to present to Pharaoh and his people (cf. al-Ṭabarī).
2. To reassure Moses – The question was intended to ease Moses’ apprehension. He was fearful and uneasy, much like a man who enters the presence of a king with trepidation. Engaging him in conversation through a simple question helped calm his nerves and put him at ease (cf. al-Samarqandī).
3. To prepare him for the transformation – The question served as a form of affirmation: “This thing in your right hand is indeed your staff, the one you know and recognize.” By first acknowledging what it was, Moses would not be startled when it suddenly turned into a serpent (cf. Ibn Kathīr).
4. To demonstrate Divine Power – The exchange served as undeniable proof of God’s ability to bring forth the unimaginable in an instant. By first having Moses confirm through direct observation that it was his staff, its sudden transformation into a living serpent became all the more astonishing. This not only reinforced Moses’ faith but also prepared him to inspire conviction in those he was sent to guide (cf. al-Biqāʿī, Naẓm al-Durar).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
قَالَ هِيَ عَصَايَ أَتَوَكَّؤُاْ عَلَيۡهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَـَٔارِبُ أُخۡرَىٰ
﴾18﴿ He said, “It is my staff—on it I lean for support, and I shake the branches[32] so that the leaves may fall for my flock; moreover, it serves me other useful purposes.”[33]
[32] Yahushshu is to strike a tree with a staff so that its leaves fall and the sheep may graze on them. Al-Hashsh is similar to al-Hazz (shaking) in the manner of movement (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn Kathīr has this to say: “ʿAbd al-Raḥmān ibn al-Qāsim narrated through Imām Mālik: “al-Hashsh is when a person places a miḥjan (a hooked staff) on a branch and then moves it until its leaves and fruits fall, without breaking the branch itself. This is al-Hashsh, and it is not khabṭ (i.e., striking forcefully). Maymūn ibn Mahrān also says the same.”
[33] Moses (عليه السلام) elaborated on his answer, describing both the nature and benefits of his staff, as he found solace in his conversation with God and wished to prolong this unparalleled opportunity rather than cut it short (cf. Ibn ʿĀshūr, al-Shaʿrāwī).
Ibn Kathīr has this to say: “ʿAbd al-Raḥmān ibn al-Qāsim narrated through Imām Mālik: “al-Hashsh is when a person places a miḥjan (a hooked staff) on a branch and then moves it until its leaves and fruits fall, without breaking the branch itself. This is al-Hashsh, and it is not khabṭ (i.e., striking forcefully). Maymūn ibn Mahrān also says the same.”
[33] Moses (عليه السلام) elaborated on his answer, describing both the nature and benefits of his staff, as he found solace in his conversation with God and wished to prolong this unparalleled opportunity rather than cut it short (cf. Ibn ʿĀshūr, al-Shaʿrāwī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
قَالَ أَلۡقِهَا يَٰمُوسَىٰ
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
فَأَلۡقَىٰهَا فَإِذَا هِيَ حَيَّةٞ تَسۡعَىٰ
[34] Moses (عليه السلام) cast down his staff without hesitation, and by God’s Command, it instantly transformed into a great, real serpent, moving swiftly and nimbly (cf. al-Ṭabarī, al-Shawkānī, al-Saʿdī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
قَالَ خُذۡهَا وَلَا تَخَفۡۖ سَنُعِيدُهَا سِيرَتَهَا ٱلۡأُولَىٰ
[35] “So when he saw it writhing as if it were a snake, he turned in flight without looking back. (Then he was called:) ‘O Mūsā! Come forward and do not fear, for you are of those who are secure.’” (28: 31)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَٱضۡمُمۡ يَدَكَ إِلَىٰ جَنَاحِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوٓءٍ ءَايَةً أُخۡرَىٰ
﴾22﴿ “And insert your hand beneath your arm;[36] it will emerge white ˹as snow˺, free from any blemish[37]—a further Sign.”
[36] Wa-dhmum yadaka ilā janāḥika (lit. brace your hand to your wing). That is: Insert your hand into your jayb—the opening of your garment at the neckline—and press it against your side, beneath your upper arm (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[37] After placing it beneath the upper arm, the hand will emerge, radiantly white—like snow—free from any defect or illness, such as leprosy, vitiligo, or any other such condition (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
al-Sū’ (blemish) refers to anything that distresses a person. The root of sū’ conveys the meaning of ugliness or repulsiveness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The miracle of the white hand is not merely a curious transformation but a profound sign of Divine power and reassurance. By instructing Moses to insert his hand beneath his arm, God demonstrates that even an ordinary part of Moses’ body can be transformed into an emblem of purity and Divine intervention. The hand emerging brilliantly white—untainted and free from blemish—serves as a visible testimony that God’s command can alter the natural order. It confirms for Moses—and for those who witness it—that his Prophetic mission is supported by miracles beyond human capability, ensuring him of God’s protection and the authenticity of his calling.
[37] After placing it beneath the upper arm, the hand will emerge, radiantly white—like snow—free from any defect or illness, such as leprosy, vitiligo, or any other such condition (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
al-Sū’ (blemish) refers to anything that distresses a person. The root of sū’ conveys the meaning of ugliness or repulsiveness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The miracle of the white hand is not merely a curious transformation but a profound sign of Divine power and reassurance. By instructing Moses to insert his hand beneath his arm, God demonstrates that even an ordinary part of Moses’ body can be transformed into an emblem of purity and Divine intervention. The hand emerging brilliantly white—untainted and free from blemish—serves as a visible testimony that God’s command can alter the natural order. It confirms for Moses—and for those who witness it—that his Prophetic mission is supported by miracles beyond human capability, ensuring him of God’s protection and the authenticity of his calling.
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
لِنُرِيَكَ مِنۡ ءَايَٰتِنَا ٱلۡكُبۡرَى
[38] God Almighty wanted to show him some of His greatest signs, manifesting His Immense Power and affirming the truth of his Message, so that his heart may find reassurance, his trust in God’s promise of protection and victory may grow, and it may serve as conclusive proof against those to whom he has been sent (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ
[39] When God Almighty made manifest the two signs to Moses (عليه السلام), affirming His Divine support, He then entrusted him with a momentous mission—one that would naturally evoke awe and apprehension: to deliver the Message and confront the most powerful sovereign of his time with admonition, unveiling the corruption of his rule (cf. Ibn ʿĀshūr).
[40] Moses was entrusted with the mission of confronting Pharaoh, calling him to the worship of the One true God, obedience to His Commands, and the liberation of the Children of Israel, sparing them from oppression. Pharaoh had indeed overstepped all bounds, arrogantly claimed divinity, defied his Lord, and spread corruption throughout the land (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Go forth to Pharaoh, for indeed, he has transgressed. *And say, ‘Would you be willing to purify yourself,*and that I guide you to your Lord, so you may fear Him?’” (79: 17-19)
[40] Moses was entrusted with the mission of confronting Pharaoh, calling him to the worship of the One true God, obedience to His Commands, and the liberation of the Children of Israel, sparing them from oppression. Pharaoh had indeed overstepped all bounds, arrogantly claimed divinity, defied his Lord, and spread corruption throughout the land (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Go forth to Pharaoh, for indeed, he has transgressed. *And say, ‘Would you be willing to purify yourself,*and that I guide you to your Lord, so you may fear Him?’” (79: 17-19)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
قَالَ رَبِّ ٱشۡرَحۡ لِي صَدۡرِي
[41] Ishraḥ lī ṣadrī (lit. open up my chest) means expand and illuminate. The root meaning of sharḥ denotes opening and clarification (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Qurṭubī). That is, Moses said: “My Lord, expand my chest for me, so that I may fully grasp what You reveal to me, find the courage to address Pharaoh, and endure his harm and threats without my heart becoming constricted” (cf. al-Wāḥidī, al-Qurṭubī, al-Saʿdī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَيَسِّرۡ لِيٓ أَمۡرِي
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَٱحۡلُلۡ عُقۡدَةٗ مِّن لِّسَانِي
[42] Moses prayed for his speech to be freed from any impediment, allowing him to speak clearly and effortlessly (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Exegetes go on to explain this “knot” in his tongue. al-Saʿdī has it that: “There was a heaviness in his tongue, making his speech difficult to understand, as noted by the exegetes.” Ibn Kathīr elaborates: “Moses did not ask for his impediment to be completely removed, but only for it to be eased enough for people to understand him—just as much as was necessary. Had he asked for its complete removal, it would have been granted, but the Prophets only request what is essential. This is why a slight impediment remained, as indicated by Pharaoh’s words: ‘Or am I better than this one who is insignificant and can hardly make himself clear?’ (43: 52)—meaning, Moses still had some difficulty with fluent speech.”
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
يَفۡقَهُواْ قَوۡلِي
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَٱجۡعَل لِّي وَزِيرٗا مِّنۡ أَهۡلِي
[43] Wazīr (aide; lit. burden bearer) is a helper, a supporter, and a backer. The root of wizārah (ministry) comes from wizr (burden), as if the wazīr (minister) carries the burden and responsibilities on behalf of the ruler. The root word wizr inherently signifies heaviness or weight in something (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah): “And my brother Hārūn—he is more eloquent than me in speech, so send him with me as a reinforcement to support me and confirm my truthfulness. Indeed, I fear that they will deny me.” (38: 34)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ٱشۡدُدۡ بِهِۦٓ أَزۡرِي
[44] Azrī, meaning my back, from which the expression āzartu fulānan ʿalā al-amr is derived, meaning “I strengthened him in the matter and was his supporter in it.” The root of azr signifies strength and firmness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt): “We shall strengthen your arm through your brother.” (28: 35)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَأَشۡرِكۡهُ فِيٓ أَمۡرِي
[45] Moses (عليه السلام) asked that his brother be joined with him in delivering the Message, that he be granted Prophethood just as he had been, and that he be sent alongside him to Pharaoh (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
كَيۡ نُسَبِّحَكَ كَثِيرٗا
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَنَذۡكُرَكَ كَثِيرًا
[46] Moses and his brother (عليهما السلام) were tasked with making God’s Attributes and Absolute Supremacy known, which naturally involved glorifying Him. Their mission also required them to urge people to follow Allah’s commandments, guiding the nation toward faith and righteousness while increasing His remembrance and mention through the communication of His commands and prohibitions. This is reflected in Allah’s directive: “Go, you and your brother, with My Signs, and do not slacken in My mention” (20: 42), meaning they were to remain steadfast in delivering His Message. By granting Moses’ request, God Almighty ensured an increase in their glorification and remembrance of Him.
Moses’ plea stemmed from his awareness of Pharaoh’s tyranny, arrogance, and relentless efforts to keep his people in ignorance. Recognizing the immense challenge ahead, he sought Divine assistance to withstand the trials of his mission, enabling him to focus fully on glorifying and mentioning Allah without distraction (cf. Ibn ʿĀshūr).
Moses’ plea stemmed from his awareness of Pharaoh’s tyranny, arrogance, and relentless efforts to keep his people in ignorance. Recognizing the immense challenge ahead, he sought Divine assistance to withstand the trials of his mission, enabling him to focus fully on glorifying and mentioning Allah without distraction (cf. Ibn ʿĀshūr).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
إِنَّكَ كُنتَ بِنَا بَصِيرٗا
[47] That is, You have always seen us, nothing of our affair was hidden from You (cf. al-Ṭabarī). God Almighty Knows and Sees their condition,
their weakness, their incapacity, and their need for Him in all matters. He is more aware of them than they are of themselves and more Merciful to them. Therefore, they implored Him to bestow upon them what they had asked for and to answer their supplications, emphasizing that He Knows his condition and that of his brother, and that the supplication arose solely from their need for His aid. It also conveys an act of complete reliance on God, affirming that He Knows best what is in their best interest and that the request was made only within the limits of human understanding (cf. al-Saʿdī, Ibn ʿĀshūr).
their weakness, their incapacity, and their need for Him in all matters. He is more aware of them than they are of themselves and more Merciful to them. Therefore, they implored Him to bestow upon them what they had asked for and to answer their supplications, emphasizing that He Knows his condition and that of his brother, and that the supplication arose solely from their need for His aid. It also conveys an act of complete reliance on God, affirming that He Knows best what is in their best interest and that the request was made only within the limits of human understanding (cf. al-Saʿdī, Ibn ʿĀshūr).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
قَالَ قَدۡ أُوتِيتَ سُؤۡلَكَ يَٰمُوسَىٰ
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَلَقَدۡ مَنَنَّا عَلَيۡكَ مَرَّةً أُخۡرَىٰٓ
[48] Hence, a reminder of a past favour, or favours, is given at a moment when his blessings are increasing, reinforcing the awareness that he has always been under his Lord’s care—from the very first moments of his existence. Divine care reached him even before he could ask for it, so now, after making his request, he is all the more deserving of its continuation. Moreover, that early care was a prelude to what God Almighty had decreed for him: being chosen and entrusted with the Messengership. Generosity dictates that an initial bestowal of kindness naturally leads to its continuation. This, then, brings reassurance to his heart, affirming that Divine support will accompany him in all his future endeavours (cf. Abū al-Suʿūd, Ibn ʿĀshūr).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
ߘߟߊߡߌߘߊ߫ ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫