20-25 He said: My Lord, expand my breast for me:
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى (۲۵)
20-26 And ease my affair for me:
وَيَسِّرْ لِىٓ أَمْرِى (۲۶)
20-27 And loose the knot from my tongue,
وَٱحْلُلْ عُقْدَةًۭ مِّن لِّسَانِى (۲۷)
20-28 (That) they may understand my word.
يَفْقَهُوا۟ قَوْلِى (۲۸)
20-28a: For شرح صدر expand breast refer to 6:125a. It means to find effective arguments and يَسِّرْ is a prayer for the removal of difficulties. The opening of لِّسَانِ عُقْدَةًۭ as Imam Raghib has written is the removal of any defect in the ability to communicate effectively (refer to 19:50a). This interpretation is supported by the Quran itself in a statement where Pharoah raises an objection وَلَا يَكَادُ يُبِينُ : and can hardly express himself clearly (43:52). Prophet Moses says about his brother Prophet Aaron: هُوَ أَفْصَحُ مِنِّى لِسَانًۭا: he is more eloquent in speech than I (28:34) and says about himself: وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى : And my breast straitens, and my tongue is not eloquent (26:13). Conjecturing that there was an actual knot in the tongue (جارحه) of Prophet Moses is incorrect. After receiving the signs of the staff and the white hand, Prophet Moses prayed for three things. The first is شرح صدر the ability to garner effective arguments, the second is for the difficulties and barriers in presenting these arguments to be removed, and the third is fluency in communicating these arguments. He asked for these skills for his opponents to fully understand the message he is conveying. This demonstrates the three essentials that Prophet Moses needed for the propagation of the truth and are what missionaries still need.
20-29 And give to me an aider from my family:
وَٱجْعَل لِّى وَزِيرًۭا مِّنْ أَهْلِى (۲۹)
20-30 Aaron, my brother;a
هَـٰرُونَ أَخِى (۳۰)
20-30a: وَزِير – is in the sense of مُوازر assistant, back-up. A king’s minister is called وَزِير because the minister assists the king in bearing the burden of managing the country (LA) and مُوازرۃ is in the sense of assistance (R).
Prophet Moses asks for Prophet Aaron to aide him, not to be made a prophet: This is the second request that Prophet Moses makes to Allah, which shows that he did not consider himself sufficiently capable to get the Israelites released from the captivity of Pharoah and to perform all the other aspects of reforming them. He therefore desires an aider, using the specific words وَزِير . This does not mean that Prophet Moses prayed that Aaron be made a prophet. There is no mention anywhere in the Quran of such a prayer, and even فَأَرْسِلْ إِلَىٰ هَـٰرُونَ : so send for Aaron (too) (26:13) and فَأَرْسِلْهُ مَعِىَ : so send him with me (28:34) do not imply that he is requesting prophethood for him, but is a request to send him as his assistant. It appears from this prayer of Prophet Moses that he knew that his brother Aaron had already been granted prophethood (and Prophet Aaron was older than Prophet Moses). Thus, his request is that the responsibility for the work be delegated to both of them so that they could be a source of strength for each other, as is apparent from ٱشْدُدْ بِهِۦٓ أَزْرِى وَأَشْرِكْهُ فِىٓ أَمْرِى : Add to my strength by him and make him share my task (20:31-32). Because the beginning and the apex of an institution are most important, hence in the Israelite dispensation there are two prophets in its beginning, Moses and Aaron (upon them be peace), and also two prophets at its peak, John and Jesus (upon them be peace).
20-31 Add to my strength by him,a
ٱشْدُدْ بِهِۦٓ أَزْرِى (۳۱)
20-31a: ازرا – It is derived from اِزار which means garment and اَزر means strength, might, power. اٰزرہ is to give assistance and strengthen, as in أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ : like seed produce that puts forth its sprout, then strengthens it (48:29) (R).
20-32 And make him share my taska —
وَأَشْرِكْهُ فِىٓ أَمْرِى (۳۲)
20-32a: By أَمْر here is meant propagation and calling to the truth, not prophethood.
20-33 So that we may glorify Thee much,
كَىْ نُسَبِّحَكَ كَثِيرًۭا (۳۳)
20-34 And much remember Thee.
وَنَذْكُرَكَ كَثِيرًا (۳۴)
20-35 Surely, Thou art ever Seeing us.
إِنَّكَ كُنتَ بِنَا بَصِيرًۭا (۳۵)
20-36 He said: Thou art indeed granted thy petition, O Moses.a
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَـٰمُوسَىٰ (۳۶)
20-36a: سُؤْل – The word used here, سُؤْل, means petition. Thus: سُؤْلَكَ means your petition. سُؤْل comes from words like سائل, a questioner or petitioner, but it is in the passive form. سائل is the one who asks and مسؤل would be its passive, i.e., what he is asking. Here the word for what he is asking is سُؤْل. So سُؤْل is of the form of فُعل , in the sense of the passive مفعول, i.e., مسؤل . Thus, by سُؤْل is meant مسؤل .
سُؤْل is a need that the soul desires. The desire in this case is the one expressed in the above verses. The meaning of السُؤْل and الۡاُمۡنِیّة are about the same but امنیة is used for a desire which is only in one’s heart and has not been expressed yet. سُؤْل is a request that has been made. (R). For further detail about سوال refer to 2-177a.
20-37 And indeed We bestowed on thee a favour at another time,
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰٓ (۳۷)
20-38 When We revealed to thy mother that which was revealed:
إِذْ أَوْحَيْنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ (۳۸)
20-39 Put him into a chest, then cast it into the river, the river will cast it upon the shore — there an enemy to Me and an enemy to him shall take him up. And I shed on thee love from Me; and that thou mayest be brought up before My eyes.a
أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّۭ لِّى وَعَدُوٌّۭ لَّهُۥ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةًۭ مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ (۳۹)
20-39a: ٱقْذِفِي – قذف means to fling, hurl, throw, cast, but here the meaning is طرۡح to cast, as in: وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ : and He cast awe into their hearts (33:26); بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَـٰطِلِ : Nay, We hurl the Truth against falsehood (21:18); وَيُقْذَفُونَ مِن كُلِّ جَانِبٍۢ : and they are reproached from every side (37:8) and metaphorically it also means upbraiding and vilifying (R).
يَمِّ – means river or sea, and is also used in the sense of to endeavor from which the word تیمم the dry ablution is derived (R).
تُصْنَعَ – صُنۡع means اجادۃ الفِعل to skillfully make something good and اصطناع means to reform skillfully. وَٱصْطَنَعْتُكَ لِنَفْسِى : And I have chosen thee for myself (20:41) and وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ : and that thou mayest be brought up before my eyes (20:39) indicates means or resources. Some scholars have said that when Allah loves a person, He makes a mutual bond like a friend does with another friend (R). The meaning of صَنَع الفرس is looked after the horse with great skill, and صنع جاریة means fostered the slave girl. لِتُصْنَعَ عَلَىٰ عَيْنِىٓ means the bringing up to take place before My eyes (LA). The meaning of صَنَعَ has also been taken to mean a favor indicating that the upbringing takes place with kindness and affection (RM). The words عَلَىٰ عَيْنِىٓ refer to being before My eyes such that nothing will happen to you against My desire.
Here Allah mentions His revelation to the mother of Prophet Moses to put her child in a chest and float it in the river. Allah will create the circumstances and put in place measures for his safety. This is what she did. This goes to show that Divine revelation to a non-prophet (because the mother of Prophet Moses was not a prophetess) can create the same kind of certainty as revelation to a prophet but the matters that are revealed are of a different nature. If the mother of Prophet Moses did not have perfect confidence that this revelation was from Allah, she would not have cast her baby into the river. Pharaoh is called the enemy of Allah here because he was an enemy of the truth. He is also called the enemy of Prophet Moses either on the grounds that later he will prove to be his enemy, or because Pharaoh was an enemy of all the children of Bani Israel.
What is meant by I shed on thee love from Me? There is an innate love for prophets in the hearts of people. This is not something particular to Prophet Moses. These kinds of words are true for all prophets. A similar love was shed on our Holy Prophet Muhammad (peace be upon him) and there is no heart that is empty of love for him. Allah’s statement that his fostering will be good shows that Allah creates situations for prophets to be nourished and raised well. The addition of before My eyes is to show that Allah does not allow anything to take root in them that will be contrary to the dignity of their position in the future. It is as if they are nourished in the presence of Allah regardless of what the physical conditions are in which they are brought up, even to the extent that Allah makes their enemies raise them to the same high standard. This is also an argument supporting the sinlessness of prophets.
20-40 When thy sister went and said: Shall I direct you to one who will take charge of him? So We brought thee back to thy mother that her eye might be cooled and she should not grieve. And thou didst kill a man, then We delivered thee from grief, and tried thee with (many) trials. Then thou didst stay for years among the people of Midian. Then thou camest hither as ordained, O Moses.a
إِذْ تَمْشِىٓ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُۥ ۖ فَرَجَعْنَـٰكَ إِلَىٰٓ أُمِّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًۭا فَنَجَّيْنَـٰكَ مِنَ ٱلْغَمِّ وَفَتَنَّـٰكَ فُتُونًۭا ۚ فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍۢ يَـٰمُوسَىٰ (۴۰)
20-40a: فُتُونًۭا – It is either a verbal noun (of the measure of فعول ) or it is the plural of فتن to be put through various trials. Raghib states that putting through different kinds of فتن or trials is in accordance with the wisdom of Allah, just as gold is put in the fire to purify it of impurities. This is what is meant here that Allah put Prophet Moses through different kinds of trials so that he may become ready for the status of a prophet that was decreed for him. There is no prophet who is not put through afflictions.
عَلَىٰ قَدَرٍ –قَدَر is an aptly chosen decree in which one thing is very well suited to another (LA). Hence عَلَىٰ قَدَرٍ means that the journey of Prophet Moses to Egypt was perfectly timed so that he would reach Mount Sinai at the precise time that Allah had decreed for the revelation to start coming to Him. Some commentators have taken قَدَر to mean قَدۡر meaning he reached the age at which Divine revelation begins to prophets.
Returning Prophet Moses to his mother is mentioned to show that Divine revelation never directs one to a path that leads to destruction. Even when the outward conditions appear to foretell a disaster, the outcome is good.
20-41 And I have chosen thee for Myself.a
وَٱصْطَنَعْتُكَ لِنَفْسِى (۴۱)
20-41a: ٱصْطَنَعْ – Refer to 20-39a.
لِنَفْسِى – for Myself.
Allah chooses the prophets for Himself because they spread the name of Allah in the world and teach goodness and piety. Accordingly, Ibn Abbas takes the meaning to be chosen to receive Divine revelation and messengerhood (RM). This shows that the life of prophets is purely devoted to God and they are free of any selfish desires.
20-42 Go thou and thy brother with My messages and be not remiss in remembering Me.a
ٱذْهَبْ أَنتَ وَأَخُوكَ بِـَٔايَـٰتِى وَلَا تَنِيَا فِى ذِكْرِى (۴۲)
20-42a: تَنِيَا – It is derived from دَنی which means weakness, languor, being overwhelmed and tired (LA).
Although only Prophet Moses was being mentioned, here both brothers are addressed which shows that the intervening events are left out, or that Allah informed Prophet Aaron directly through Divine revelation.
20-43 Go both of you to Pharaoh, surely he is inordinate;
ٱذْهَبَآ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ (۴۳)
20-44 Then speak to him a gentle word, haply he may mind or fear.a
فَقُولَا لَهُۥ قَوْلًۭا لَّيِّنًۭا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ (۴۴)
20-44a: Invite people to the truth with gentleness: لیّن – It is from لیۡن . Refer to 3:159a. Allah Almighty Himself says Pharaoh had exceeded the limits. He killed the newborn male children of the Israelites, and made them perform difficult tasks. Despite all this Allah directs His messengers to take the truth to him in a gentle manner, and Allah gives His messengers hope by saying that he may heed the advice. This is the method of propagating the truth which the Muslims need to follow, even if they are in a condition like the Israelites were under Pharaoh. Even if the ruling nation over them has exceeded all limits, even if their sons are being slaughtered, even if they are considered despicable and kept in an abject state, Muslims should not consider anyone a hopeless case. When it is said about an extremely hardened person لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ : haply he may mind or fear, then why should all people not be invited to the truth with قول لین gentle words with the hope they will accept Islam? The narration about Pharaoh is for the benefit of Muslims but they disregard it.
20-45 They said: Our Lord, we fear lest he hasten to do evil to us or be inordinate.a
قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَىٰ (۴۵)
20-45a: يَفْرُطَ – The meaning of فَرَط is تَقَدّمَ preemptive action. The meaning of فرط علیہ is اَسۡرف و تقدَم tyrannically and preemptively (LA).
The verse means that Pharaoh may issue an order preemptively against them even before listening to their message and by يَطْغَىٰ is meant that he may be disrespectful to the glory of Allah by his inordinacy.
20-46 He said: Fear not, surely I am with you — I do hear and see.
قَالَ لَا تَخَافَآ ۖ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَىٰ (۴۶)
20-47 So go you to him and say: Surely we are two messengers of thy Lord; so send forth the Children of Israel with us; and torment them not. Indeed we have brought to thee a message from thy Lord, and peace to him who follows the guidance.a
فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَـٰكَ بِـَٔايَةٍۢ مِّن رَّبِّكَ ۖ وَٱلسَّلَـٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ (۴۷)
20-47a: The statement that we have brought to thee an ايَةٍۢ sign refers here to Allah’s message because if it referred to the miracles, those were two, not singular. This is why mention of the sign is immediately followed by ٱتَّبَعَ ٱلْهُدَىٰٓ follows the guidance, indicating that the sign is Divine guidance or the Divine message and nothing else. For the full meaning of ايَةٍۢ refer to 2-39a.
20-48 It has indeed been revealed to us that punishment will overtake him who rejects and turns away.
إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ (۴۸)
20-49 (Pharaoh) said: Who is your Lord, O Moses?a
قَالَ فَمَن رَّبُّكُمَا يَـٰمُوسَىٰ (۴۹)
20-49a: As previously mentioned, many intermediate events have been left out and the narration jumps to where Prophet Moses and Prophet Aaron both reach Pharaoh and present their message.
20-50 He said: Our Lord is He Who gives to everything its creation, then guides (it).a
قَالَ رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ (۵۰)
20-50a: Pharaoh questions Prophet Moses about the nature of the رب Lord? His reply is that He is not only the Creator, rather He is a Nourisher to Perfection, who does not leave His creation struggling on their own to find the meaning of life. The رب guides them so that they can reach the desired objective of their life through guidance aligned with their nature which leads them to achieve excellence in their circumstances. This proves the need for Divine revelation, since in order to attain spiritual perfection, humans require additional guidance through revelation, for which spiritual sustenance is essential.
20-51 He said: What then is the state of the former generations?
قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ (۵۱)
20-52 He said: The knowledge thereof is with my Lord in a book; my Lord neither errs nor forgets —a
قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَـٰبٍۢ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى (۵۲)
20-52a: The underlying query in this question is the condition of the previous nations who did not get this guidance. Prophet Moses’ reply is, this is not his concern, and Allah will deal with them in a manner that is appropriate for their condition. Allah knows everything and He neither makes a mistake in any matter nor does He forget anybody. لَا يَنسَى nor forgets can also indicate that Allah is not dependent on any book unlike humans who need to refer to written material, due to forgetfulness. Thus, Allah’s Book is His knowledge and there is nothing outside of it.
20-53 Who made the earth for you an expanse and made for you therein paths and sent down water from the clouds. Then thereby We bring forth pairs of various herbs.a
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًۭا وَسَلَكَ لَكُمْ فِيهَا سُبُلًۭا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًۭا مِّن نَّبَاتٍۢ شَتَّىٰ (۵۳)
20-53a: The arguments given above are further explained in this verse. It is conveyed that just as the rain falls and gives life to a dead earth and stimulates growth, Divine revelation gives life to a spiritually dead heart and nourishes the development of a variety of faculties. The word ازواج refers to the fact that everything has a pair from which it receives and accepts influences which assist it and help it survive and thrive. The spiritual self of a person cannot develop without Divine guidance through revelation.
20-54 Eat and pasture your cattle. Surely there are signs in this for men of understanding.a
كُلُوا۟ وَٱرْعَوْا۟ أَنْعَـٰمَكُمْ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ (۵۴)
20-54a: نُھیٰ – It is the plural of نُہۡیة which means intelligence because it stops a person from bad things. For نَھۡی refer to 6-56a.
Bayan-ul-Quran 