الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا 

وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمدًا عبده ورسوله .

First wishing everyone a very happy and blessed Ramadan and pray to Allah to accept from us all our righteous deeds and to grand us the opportunity to witness Lylat Al-Qadr.

Allah tells us that fasting is prescribed upon us as it was prescribed to others, then what is the unique about our fast.  The uniqueness comes from the selection of Ramadan to perform the obligatory fast and the reason for Ramadan is its association with the Quran.  Allah informs us of this important link:   

شَہۡرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ هُدً۬ى لِّلنَّاسِ وَبَيِّنَـٰتٍ۬ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِ‌ۚ فَمَن شَہِدَ مِنكُمُ ٱلشَّہۡرَ فَلۡيَصُمۡهُ‌ۖ

“It is the month of Ramadan in which the Qur’an was sent down as guidance for mankind, and clear proofs of the divine guidance and the Criterion. So whosoever among you bears witness to the month shall fast it.” (Al-Baqara 2:183-184)

So, without the Quran, there will be no uniqueness for Ramadan.  But our fasting and all our prayers in Ramadan is a form of celebration of Allah’s blessing us with the revelation of the Quran. As essential part of celebrating the Quran is to seriously study it and do Tadabour or its verses as Allah commanded us by saying:

 كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ  )ص( 

“(This is) a Book which We have sent down to you, full of blessings that they should ponder over its Verses, and those who have understanding may remember. “(Sad 38:29)

Tadbour the verses in the Quran has two key benefits that ae interlinked.  These are: 1)  to know what Allah wants to learn and 2) to develop our intellectual capacity to understand what Allah wants us to know.

Today, I’ll try, inshallah to demonstrate one way of doing tadabour focusing on one verse from the Quran and to identify what lessons we need to learn.  I’ll focus on verse 12 in Surat Taha (20)

وَهَلۡ أَتَٮٰكَ حَدِيثُ مُوسَىٰٓ (٩) إِذۡ رَءَا نَارً۬ا فَقَالَ لِأَهۡلِهِ ٱمۡكُثُوٓاْ إِنِّىٓ ءَانَسۡتُ نَارً۬ا لَّعَلِّىٓ ءَاتِيكُم مِّنۡہَا بِقَبَسٍ أَوۡ أَجِدُ عَلَى ٱلنَّارِ هُدً۬ى (١٠)

And has there come to you the story of Musa (Moses)? (9) 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.” (Taha 20:9-10)

فَلَمَّآ أَتَٮٰهَا نُودِىَ يَـٰمُوسَىٰٓ (١١) إِنِّىٓ أَنَا۟ رَبُّكَ فَٱخۡلَعۡ نَعۡلَيۡكَ‌ۖ إِنَّكَ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوً۬ى (١٢)

And when he came to it (the fire), he was called: “O Musa (Moses)! (11) “It is Me, I am your Lord! So take off your shoes, you are in the sacred valley of Tuwa. (Taha 20:11-12)

The question that we need to address is what is the significance of Allah’s command to Prophet Muss to take off his shoes.   There is no account from the prophet (PBUH) to explain this verse and thus all explanations that exist in books of Tafseer are only speculations.  These speculations are mainly two:

1. Prophet Musa’s shoes were made of the skin of dead donkey and are not befitting to enter with them the sacred valley of Tuwa.
2. Prophet Musa was asked to take off his shoes so his feet can touch the scared valley.

Frankly these two explanations are and fully satisfying because they don’t offer any unique lesson for something of this level of important to be recorded by Allah in His book on the occasion for having a man speaks to Him.

Let us use the scientific methodology that was developed by the Muslim scientist and scholar Abu-Ali al-Ḥasan ibn al-Ḥasan ibn al-Haytham  ( أبو علي، الحسن بن الحسن بن الهيثم) whose Latinized name “Alhazen”.   Ibn al-Haytham is considered as the father of modern scientific methodology that involves 6 steps:

1. Make observations
2. Think of questions
3. Formulate hypothesis
4. Developing testable predictions
5. Collect data to test the prediction,
6. Develop a general theory if the data validates the hypothesis, otherwise repeat the process by redefining altering, expanding or rejecting the hypothesis.

First: Make Observation

1. The two explanations suggesting that the reason of Allah’s commanding Prophet Musa to take off his shoes because either they were made of the skin of dead donkey or to allow Musa’s feet to touch the sand of the sacred valley are not fully satisfying because they don’t offer any unique lesson for something of this level of importance to be recorded by Allah in His book on the occasion of directly speaking to a man.
2. Prophet Musa was mentioned in the Quran about 136 times in 34 Surat, but this command of taking off the shoes came only once in the Quran and it is in Surat Taha.
3. The name of the valley in which Prophet Musa spoke to Allah is Tuwa and this name came in the Quran twice, one time associated with taking off the shoes in Surat Taha and the second time without reference to taking of the shoes in Surat Al-Zatiat (79).
4. Prophet Musa was walking in the desert, so his shoes must have been clean.
5. Muslims stand in sacred places such as in Mecca and Madina and pray while in their shoes.
6. Every verse in the Quran must have a lesson or command for the reader, just taking off the shoes in this place will not provide any lesson or command to the vast majority of Muslims who will never visit this place.

Step 2: Think of questions

1. Is taking off the shoes a requirement when one is in scared place and/or when one is speaking to Allah and if correct why it is preferred for Muslims during the time of the Prophet (PBUH) to pray in their shoes when they are in communication with Allah in sacred places such as Mecca and Madina?
2. Could there be any other significance for a person taking off his shoes other than being in scared place and/or in communication with Allah?
3. Since the command of taking off the shoes came only once in the Quran and only in Surat Taha, is there significance between taking of the shoes and the theme of Surat Taha?

Step 3: Formulate hypothesis

Taking off the shoes has nothing to do with the material of the shoes or the need for Prophet Musa to touch the sand in the sacred valley but it rather signifies the start of life of comfort and ease as Prophet Musa become Allah’s messenger and falls under His protection. 

The similarity will be as the person who wore his shoes to go to do hard work and then returns home for comfort and the first thing when he arrives hone is to take his shoes off.

Step 4 Developing testable predictions

1. There are clear commands from the Prophet (PBUH) for Muslims to wear their shoes when communicating with Allah. Thus, wearing shows has nothing to do with communicating with Allah or in sacred place. 
2. Surat Taha in which the command of taking off the shoes was revealed includes verses confirming comfort when one becomes close to Allah and hardship when one disobeys Allah.
3. Taking of shoes is understood by some companies to symbolizes a state of comfort and relaxation when a person is close to Allah.

Step 5 Collect data to test the prediction

First:  There are clear commands from the Prophet (PBUH) for Muslims to wear shoes during prayer:

The Prophet (PBUH) said:

روى أبو داود أيضا عن يعلى بن شداد بن أوس عن أبيه قال : قال رسول الله صلى الله عليه وسلم
خالفوا اليهود فإنهم لا يصلون في نعالهم ولا خفافهم

 Be different from the Jews, who do not pray in their shoes or in their leather slippers (khufoof).” (Abu Dawood)

The Prophet (PBUH) also said:

إذا جاء أحدكم إلى المسجد فلينظر ، فإن رأى في نعليه قذراً أو أذى فليمسحه وليصل فيهما

“When any one of you comes to the Masjid, let him look if he sees any dirt on his shoes, let him wipe it and then pray in them.” (Abu Dawood)

Abu Sa’eed al-Khudri (أبي سعيد الخدري) said:

 وروى أبو داود من حديث أبي سعيد الخدري – رضي الله عنه – قال : بينما رسول الله – صلى الله عليه وسلم – يصلي بأصحابه ، إذ خلع نعليه فوضعهما عن يساره ، فلما رأى ذلك القوم ألقوا نعالهم ، فلما قضى رسول الله – صلى الله عليه وسلم – قال : ما حملكم على إلقائكم نعالكم قالوا : رأيناك ألقيت نعليك فألقينا نعالنا . فقال رسول الله – صلى الله عليه وسلم – : إن جبريل أتاني فأخبرني أن فيهما قذرا وقال : إذا جاء أحدكم المسجد فلينظر فإن رأى في نعليه قذرا أو أذى فليمسحه وليصل فيهما .

“While the Messenger of Allah (PBUH) was leading his companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes too. When the Messenger of Allah (PBUH) finished his prayer, he asked:

‘What made you take off your shoes?’

They said: ‘We saw you take off your shoes, so we took ours off too.’

The Messenger of Allah (PBUH) said, ‘Jibreel (peace be upon him) came to me and told me that there was something dirty on them.’ When any one of you comes to the mosque, let him look and if he sees anything dirty on his shoes, let him wipe them and then pray in them.” (Abu Dawood)

وفي صحيح مسلم عن سعيد بن يزيد قال : قلت لأنس أكان رسول الله – صلى الله عليه وسلم – يصلي في نعلين ؟ قال : نعم

As was reported by Bukhari and Muslim, Anas ibn Malik was asked, “Did the Prophet (PBUH) pray wearing shoes?” He said, “Yes.”

Second:  Surat Taha has reference to comfort and hardship depending on the level of obedience to Allah.

Surat Taha starts with

طه (١) مَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡقُرۡءَانَ لِتَشۡقَىٰٓ (٢)

Ta. Ha. (1) We have not revealed the Quran to you to make you face hardship. (Taha 20:1-2)

The Surat starts with comforting the Prophet (PBUH) that Allah did not reveal to him the Quran and assigned him the responsibility of delivering it to cause him any hardship.   

Taking off the shoes signifies the removal of hardship and struggle from Musa since Allah is selecting him to deliver His message to the Pharaoh.

Also, Surat Taha is the only Surat in which Allah informs Prophet Adam that his disobedience will cause he to leave paradise and starts facing hardships, as Allah says:

فَقُلۡنَا يَـٰٓـٴَـادَمُ إِنَّ هَـٰذَا عَدُوٌّ۬ لَّكَ وَلِزَوۡجِكَ فَلَا يُخۡرِجَنَّكُمَا مِنَ ٱلۡجَنَّةِ فَتَشۡقَىٰٓ (١١٧)

إِنَّ لَكَ أَلَّا تَجُوعَ فِيہَا وَلَا تَعۡرَىٰ (١١٨) وَأَنَّكَ لَا تَظۡمَؤُاْ فِيہَا وَلَا تَضۡحَىٰ (١١٩)

 “Then We said: “O Adam! Verily, this is an enemy to you and to your wife. So, do not let him get you both out of Paradise, so that you will be face hardship.

While here you will neither be hungry nor naked. (118) And you (will) neither suffer thirst nor exposed to the sun’s heat.” (Taha 20:117-119)

In this verse, one can make two observations, Adam was in state for full comfort in Paradise, but his disobedience made his exist paradise to face the hardship of living on earth.

The parallel situation will a person who is in a state of comfort at home and then he wears his shoes to indicate that he is departing the house to go to work. After hard work, he returns home to the state of comfort and the first thing he does as sson as he enters home is to take off his shoes.

Third:  Sayedna Omar understood the shoes symbolize hard work and taking off the shoes symbolizes comfort, ease and relaxation.  This is illustrated by the following hadeath in Sahih Muslim and Ibn Haban (صحيح مسلم ,صحيح ابن حبان) that was reported by Abu Hurairah (أَبُو هُرَيْرَةَ). The hadeath is long by the relevant part is the following:

أَبُو هُرَيْرَةَ ، قَالَ : كُنَّا قُعُودًا حَوْلَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، مَعَنَا أَبُو بَكْرٍ وَعُمَرُ فِي نَفَرٍ ، فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ بَيْنِ أَظْهُرِنَا ، فَأَبْطَأَ عَلَيْنَا ، وَخَشِينَا أَنْ يُقْتَطَعَ دُونَنَا ، وَفَزِعْنَا فَقُمْنَا ، فَكُنْتُ أَوَّلَ مَنْ فَزِعَ ، فَخَرَجْتُ أَبْتَغِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حَتَّى أَتَيْتُ حَائِطًا لِلأَنْصَار لِبَنِي النَّجَّارِ ، فَدُرْتُ بِهِ ، هَلْ أَجِدُ لَهُ بَابًا ؟ فَلَمْ أَجِدْ ، فَإِذَا رَبِيعٌ ، يَدْخُلُ فِي جَوْفِ حَائِطٍ مِنْ بِئْرٍ خَارِجَةَ ، وَالرَّبِيعُ الْجَدْوَلُ ، فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ الثَّعْلَبُ ، فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : أَبُو هُرَيْرَةَ ؟ فَقُلْتُ : نَعَمْ يَا رَسُولَ اللَّهِ ، قَالَ : مَا شَأْنُكَ ؟ قُلْتُ : كُنْتَ بَيْنَ أَظْهُرِنَا ، فَقُمْتَ فَأَبْطَأْتَ عَلَيْنَا ، فَخَشِينَا أَنْ تُقْتَطَعَ دُونَنَا ، فَفَزِعْنَا ، فَكُنْتُ أَوَّلَ مِنْ فَزِعَ ، فَأَتَيْتُ هَذَا الْحَائِطَ فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ الثَّعْلَبُ ، وَهَؤُلَاءِ النَّاسُ وَرَائِي

 فَقَالَ : يَا أَبَا هُرَيْرَةَ ، وَأَعْطَانِي نَعْلَيْهِ ، قَالَ : اذْهَبْ بِنَعْلَيَّ هَاتَيْنِ ، فَمَنْ لَقِيتَ مِنْ وَرَاءِ هَذَا الْحَائِطِ ، يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، مُسْتَيْقِنًا بِهَا قَلْبُهُ ، فَبَشِّرْهُ بِالْجَنَّةِ ،

 فَكَانَ أَوَّلَ مَنْ لَقِيتُ عُمَرُ ، فَقَالَ : مَا هَاتَانِ النَّعْلَانِ يَا أَبَا هُرَيْرَةَ ؟ فَقُلْتُ : هَاتَانِ نَعْلَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بَعَثَنِي بِهِمَا مَنْ لَقِيتُ ، يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرْتُهُ بِالْجَنَّةِ ، فَضَرَبَ عُمَرُ بِيَدِهِ بَيْنَ ثَدْيَيَّ ، فَخَرَرْتُ لِاسْتِي ، فَقَالَ : ارْجِعْ يَا أَبَا هُرَيْرَةَ ، فَرَجَعْتُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَجْهَشْتُ بُكَاءً ، وَرَكِبَنِي عُمَرُ ، فَإِذَا هُوَ عَلَى أَثَرِي ، فَقَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَا لَكَ يَا أَبَا هُرَيْرَةَ ؟ قُلْتُ : لَقِيتُ عُمَرَ فَأَخْبَرْتُهُ بِالَّذِي بَعَثْتَنِي بِهِ ، فَضَرَبَ بَيْنَ ثَدْيَيَّ ضَرْبَةً خَرَرْتُ لِاسْتِي ، قَالَ : ارْجِعْ ، فَقَالَ لَهُ رَسُولُ اللَّهِ : يَا عُمَرُ ، مَا حَمَلَكَ عَلَى مَا فَعَلْتَ ؟ قَال : يَا رَسُولَ اللَّهِ ، بِأَبِي أَنْتَ وَأُمِّي ، أَبَعَثْتَ أَبَا هُرَيْرَةَ بِنَعْلَيْكَ ، ” مَنْ لَقِيَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرَهُ بِالْجَنَّةِ ” ، قَالَ : نَعَمْ ،

قَالَ : فَلَا تَفْعَلْ ، فَإِنِّي أَخْشَى أَنْ يَتَّكِلَ النَّاسُ عَلَيْهَا فَخَلِّهِمْ يَعْمَلُون ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : فَخَلِّهِمْ .]  صحيح مسلم ,صحيح ابن حبان[

Abu Hurairah went looking for the Prophet (PBUH) and found him relaxing alone in a fenced garden.  The Prophet (PBUH) gave Abu Huyrriah his shoes and told him wherever you meet believing that there is no God but Allah with his heart content with it. give him the glad tiding with Paradise.     

Abu Hurairah left carrying the Prophet’s shoes in his hand and the first person he met was Sayedna Omar who asked him why are you carrying the Prophet’s shoes and Abu Hurairah told him what the Prophet told him. 

But Omar hit Abu Hurairah so hard on the chest that Abu Hurairah started weep and Omar told him take me to the Prophet (PBUH). When they went to the Prophet (PBUH), he asked Abu Hurairah what is the matter with him and he told him I met Omar and told him what you sked me to say and Omar hit me very hard.

The Prophet (PBUH) asked Omar:  What caused you to do this?

Omar said:  O Messenger of Allah, by the life of my father and my mother, did you send Abu Hurairah with you shoes and told him whoever he saying believing that there is no God but Allah with his heart content to give him glad tiding with paradise.

The Prophet (PBUH) told him: Yes.

Omar said: Don’t do it, I’m afraid people will rely on it, so let them work.

The Prophet (PBUH) said: Then, let them

This hadeath confirms the hypothesis as Sayeda Omar interpreted the Prophet’s taking off his shoes that his companies who truly believe there is no God but Allah can relax and feel comfortable as they are guaranteed to be in paradise  

But there is a concern that may express and this how can Omar dare to tell the Prophet (PBUH) not to do something.  May be this is clarified by the hadeath reported by Imam Bukhari and was narrated by Abu Saeed Al-Khudri  (أبي سعيد الخدري) who said that the Prophet (PBUH) said: 

عن أبي سعيد الخدري عن النبي صلى الله عليه وسلم قال ما بعث الله من نبي ولا استخلف من خليفة إلا كانت له بطانتان بطانة تأمره بالمعروف وتحضه عليه وبطانة تأمره بالشر وتحضه عليه فالمعصوم من عصم الله تعالى ]صحيح البخاري[.

“Whenever Allah sends a prophet or a points Khalifa but will have two sets of advisors, a set that commands him with what is good and a set who commands him with what is evil and incites him for it. The infallible is the one whom Allah makes him infallible”.

So, it is quite expected from the righteous companies to give advice the Prophet (PBUH) with what is good.

Omar was not a regular companion because, as was reported by Ahmad, Tirmidhi and Al-Hakim, the Prophet (PBUH) said: 

روى الإمام أحمد ، والترمذي، والحاكم  عَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: ( لَوْ كَانَ بَعْدِي نَبِيٌّ لَكَانَ عُمَرَ بْنَ الْخَطَّابِ ) .

“If there was to be a Prophet after me, it would have been Omar Ibn al-Khattab”. 

Secondary hint with reference to shoes and paradise

عن عبد الله رضي الله عنه قال قال النبي صلى الله عليه وسلم الجنة أقرب إلى أحدكم من شراك نعله والنار مثل ذلك) صحيح البخاري(

Paradise is closer to one you than wearing his slippers (the thongs, shoes) and hell is similar to it.  (Boukhari) 

If we look at the nature of the dialogue between Allah and Prophet Musa, you will note the level of comfort that Allah wants to instill in the heart of Prophet Musa and remove any fear or discomfort.  You need to imagine that Allah the Lord of the universe is communicating with an insignificant slave. 

Allah asks Musa to give Him his attention (13-16)

 وَأَنَا ٱخۡتَرۡتُكَ فَٱسۡتَمِعۡ لِمَا يُوحَىٰٓ (١٣) إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدۡنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِڪۡرِىٓ (١٤) إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخۡفِيہَا لِتُجۡزَىٰ كُلُّ نَفۡسِۭ بِمَا تَسۡعَىٰ (١٥) فَلَا يَصُدَّنَّكَ عَنۡہَا مَن لَّا يُؤۡمِنُ بِہَا وَٱتَّبَعَ هَوَٮٰهُ فَتَرۡدَىٰ (١٦)

“And I have chosen you. So listen to that which will be revealed (to you). (13) “Verily! I am Allah! There is no god but Me, so worship Me, and perform the prayers for My Remembrance. (14) “Verily, the Hour is coming and I am almost keeping it secret – so that every soul will be compensated for what his efforts.  (15) “Therefore, do not let the one who does not believe in and follows his own lusts, makes you neglectful of it, otherwise you will perish. (Taha 20:13-16)

Comforting Dialogue to put Musa at ease (17-23)

وَمَا تِلۡكَ بِيَمِينِكَ يَـٰمُوسَىٰ (١٧) قَالَ هِىَ عَصَاىَ أَتَوَڪَّؤُاْ عَلَيۡہَا وَأَهُشُّ بِہَا عَلَىٰ غَنَمِى وَلِىَ فِيہَا مَـَٔارِبُ أُخۡرَىٰ (١٨) قَالَ أَلۡقِهَا يَـٰمُوسَىٰ (١٩) فَأَلۡقَٮٰهَا فَإِذَا هِىَ حَيَّةٌ۬ تَسۡعَىٰ (٢٠) قَالَ خُذۡهَا وَلَا تَخَفۡ‌ۖ سَنُعِيدُهَا سِيرَتَهَا ٱلۡأُولَىٰ (٢١) وَٱضۡمُمۡ يَدَكَ إِلَىٰ جَنَاحِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوٓءٍ ءَايَةً أُخۡرَىٰ (٢٢) لِنُرِيَكَ مِنۡ ءَايَـٰتِنَا ٱلۡكُبۡرَى

“And what is that in your right hand, O Mûsa (Moses)?” (17) He said: “This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.” (18) (Allâh) said: “Cast it down, O Mûsa (Moses)!” (19) He cast it down, and behold! It was a snake, moving quickly. (20) Allâh said:”Grasp it, and fear not, We shall return it to its former state, (21) “And press your (right) hand to your (left) side, it will come forth white (and shining), without any disease as another sign,— (22) “That We may show you (some) of Our Greater Signs, (23)

Assigned Task (24)

ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ (٢٤)

“Go to Fir’aun (Pharaoh)! Verily, he has transgressed (all bounds in disbelief and disobedience, and has behaved as an arrogant, and as a tyrant).” (24)

Musa became so comfortable to make requests without waiting for full instructions (25-35):

قَالَ رَبِّ ٱشۡرَحۡ لِى صَدۡرِى (٢٥) وَيَسِّرۡ لِىٓ أَمۡرِى (٢٦) وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى (٢٧) يَفۡقَهُواْ قَوۡلِى (٢٨) وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى (٢٩) هَـٰرُونَ أَخِى (٣٠) ٱشۡدُدۡ بِهِۦۤ أَزۡرِى (٣١) وَأَشۡرِكۡهُ فِىٓ أَمۡرِى (٣٢) كَىۡ نُسَبِّحَكَ كَثِيرً۬ا (٣٣) وَنَذۡكُرَكَ كَثِيرًا (٣٤) إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا (٣٥)

[Mûsa (Moses)] said: “O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness) (25) “And ease my task for me; (26) “And loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Mûsa (Moses) put in his mouth when he was an infant]. [Tafsir At-Tabarî] (27) “That they understand my speech, (28) “And appoint for me a helper from my family, (29) “Hârûn (Aaron), my brother; (30) “Increase my strength with him, (31) “And let him share my task (of conveying Allâh’s Message and Prophethood), (32) “That we may glorify You much, (33) “And remember You much, (34) “Verily! You are Ever a Well-Seer of us.” (35)

Allah Grants Musa his requests and continues with comforting him (36-41)

قَالَ قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ (٣٦) وَلَقَدۡ مَنَنَّا عَلَيۡكَ مَرَّةً أُخۡرَىٰٓ (٣٧) إِذۡ أَوۡحَيۡنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ (٣٨) أَنِ ٱقۡذِفِيهِ فِى ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِى ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوٌّ۬ لِّى وَعَدُوٌّ۬ لَّهُ ۥ‌ۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةً۬ مِّنِّى وَلِتُصۡنَعَ عَلَىٰ عَيۡنِىٓ (٣٩) إِذۡ تَمۡشِىٓ أُخۡتُكَ فَتَقُولُ هَلۡ أَدُلُّكُمۡ عَلَىٰ مَن يَكۡفُلُهُ ۥ‌ۖ فَرَجَعۡنَـٰكَ إِلَىٰٓ أُمِّكَ كَىۡ تَقَرَّ عَيۡنُہَا وَلَا تَحۡزَنَ‌ۚ وَقَتَلۡتَ نَفۡسً۬ا فَنَجَّيۡنَـٰكَ مِنَ ٱلۡغَمِّ وَفَتَنَّـٰكَ فُتُونً۬ا‌ۚ فَلَبِثۡتَ سِنِينَ فِىٓ أَهۡلِ مَدۡيَنَ ثُمَّ جِئۡتَ عَلَىٰ قَدَرٍ۬ يَـٰمُوسَىٰ (٤٠) وَٱصۡطَنَعۡتُكَ لِنَفۡسِى (٤١)

(Allâh) said: “You are granted your request, O Mûsa (Moses)! (36) “And indeed We conferred a favour on you another time (before). (37) “When We inspired your mother with that which We inspired. (38) “Saying: ‘Put him (the child) into the Tabût (a box or a case or a chest) and put it into the river (Nile), 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, (39) “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. Then you stayed a number of years with the people of Madyan (Midian). Then you came here according to the fixed term which I ordained (for you), O Mûsa (Moses)! (40) “And I have chosen you[] for Myself. (41)

Allah continues with His instructions (42-44)

ٱذۡهَبۡ أَنتَ وَأَخُوكَ بِـَٔايَـٰتِى وَلَا تَنِيَا فِى ذِكۡرِى (٤٢) ٱذۡهَبَآ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ (٤٣) فَقُولَا لَهُ ۥ قَوۡلاً۬ لَّيِّنً۬ا لَّعَلَّهُ ۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ (٤٤)

Go you and your brother with My Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), and do not, you both, slacken and become weak in My Remembrance. (42) “Go, both of you, to Fir’aun (Pharaoh), verily, he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant) (43) “And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” (44)

Musa feels comfortable to interrupt again and express his fear (45)

قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفۡرُطَ عَلَيۡنَآ أَوۡ أَن يَطۡغَىٰ (٤٥)

They said: “Our Lord! Verily! We fear lest he should hasten to punish us or lest he should transgress (all bounds against us).” (45)

Allah reassures Musa (46)

قَالَ لَا تَخَافَآ‌ۖ إِنَّنِى مَعَڪُمَآ أَسۡمَعُ وَأَرَىٰ (٤٦)

He (Allâh) said: “Fear not, verily! I am with you both, hearing and seeing. (46)

Allah continues with His instructions (47-48)

فَأۡتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرۡسِلۡ مَعَنَا بَنِىٓ إِسۡرَٲٓءِيلَ وَلَا تُعَذِّبۡہُمۡ‌ۖ قَدۡ جِئۡنَـٰكَ بِـَٔايَةٍ۬ مِّن رَّبِّكَ‌ۖ وَٱلسَّلَـٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلۡهُدَىٰٓ (٤٧) إِنَّا قَدۡ أُوحِىَ إِلَيۡنَآ أَنَّ ٱلۡعَذَابَ عَلَىٰ مَن ڪَذَّبَ وَتَوَلَّىٰ (٤٨)

“So go you both to him, and say: ‘Verily, we are 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! (47) ‘Truly, it has been revealed to us that the torment will be for him who denies [believes not in the Oneness of Allâh, and in His Messengers], and turns away.'(from the truth and obedience of Allâh)” (48)

The Scene Changes and Musa is now meeting the Pharaoh (49-60)

قَالَ فَمَن رَّبُّكُمَا يَـٰمُوسَىٰ (٤٩) قَالَ رَبُّنَا ٱلَّذِىٓ أَعۡطَىٰ كُلَّ شَىۡءٍ خَلۡقَهُ ۥ ثُمَّ هَدَىٰ (٥٠) قَالَ فَمَا بَالُ ٱلۡقُرُونِ ٱلۡأُولَىٰ (٥١) قَالَ عِلۡمُهَا عِندَ رَبِّى فِى كِتَـٰبٍ۬‌ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى (٥٢) ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدً۬ا وَسَلَكَ لَكُمۡ فِيہَا سُبُلاً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجۡنَا بِهِۦۤ أَزۡوَٲجً۬ا مِّن نَّبَاتٍ۬ شَتَّىٰ (٥٣) كُلُواْ وَٱرۡعَوۡاْ أَنۡعَـٰمَكُمۡ‌ۗ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلنُّهَىٰ (٥٤) ۞ مِنۡہَا خَلَقۡنَـٰكُمۡ وَفِيہَا نُعِيدُكُمۡ وَمِنۡہَا نُخۡرِجُكُمۡ تَارَةً أُخۡرَىٰ (٥٥) وَلَقَدۡ أَرَيۡنَـٰهُ ءَايَـٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ (٥٦) قَالَ أَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ أَرۡضِنَا بِسِحۡرِكَ يَـٰمُوسَىٰ (٥٧) فَلَنَأۡتِيَنَّكَ بِسِحۡرٍ۬ مِّثۡلِهِۦ فَٱجۡعَلۡ بَيۡنَنَا وَبَيۡنَكَ مَوۡعِدً۬ا لَّا نُخۡلِفُهُ ۥ نَحۡنُ وَلَآ أَنتَ مَكَانً۬ا سُوً۬ى (٥٨) قَالَ مَوۡعِدُكُمۡ يَوۡمُ ٱلزِّينَةِ وَأَن يُحۡشَرَ ٱلنَّاسُ ضُحً۬ى (٥٩) فَتَوَلَّىٰ فِرۡعَوۡنُ فَجَمَعَ ڪَيۡدَهُ ۥ ثُمَّ أَتَىٰ (٦٠)

The scene changes and now Musa facing the Magicians in public on the day of festivity (61-69)

قَالَ لَهُم مُّوسَىٰ وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ ڪَذِبً۬ا فَيُسۡحِتَكُم بِعَذَابٍ۬‌ۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ (٦١) فَتَنَـٰزَعُوٓاْ أَمۡرَهُم بَيۡنَهُمۡ وَأَسَرُّواْ ٱلنَّجۡوَىٰ (٦٢) قَالُوٓاْ إِنۡ هَـٰذَٲنِ لَسَـٰحِرَٲنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَىٰ (٦٣) فَأَجۡمِعُواْ ڪَيۡدَكُمۡ ثُمَّ ٱئۡتُواْ صَفًّ۬ا‌ۚ وَقَدۡ أَفۡلَحَ ٱلۡيَوۡمَ مَنِ ٱسۡتَعۡلَىٰ (٦٤) قَالُواْ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ (٦٥) قَالَ بَلۡ أَلۡقُواْ‌ۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّہَا تَسۡعَىٰ (٦٦) فَأَوۡجَسَ فِى نَفۡسِهِۦ خِيفَةً۬ مُّوسَىٰ (٦٧) قُلۡنَا لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ (٦٨) وَأَلۡقِ مَا فِى يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْ‌ۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَـٰحِرٍ۬‌ۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ (٦٩)

Allah interferes to guide the magicians and they were instantaneously converted to super righteous (70-76)

فَأُلۡقِىَ ٱلسَّحَرَةُ سُجَّدً۬ا قَالُوٓاْ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ (٧٠) قَالَ ءَامَنتُمۡ لَهُ ۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡ‌ۖ إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَـٰفٍ۬ وَلَأُصَلِّبَنَّكُمۡ فِى جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ (٧١) قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ (٧٢) إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ‌ۗ وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ (٧٣) إِنَّهُ ۥ مَن يَأۡتِ رَبَّهُ ۥ مُجۡرِمً۬ا فَإِنَّ لَهُ ۥ جَهَنَّمَ لَا يَمُوتُ فِيہَا وَلَا يَحۡيَىٰ (٧٤) وَمَن يَأۡتِهِۦ مُؤۡمِنً۬ا قَدۡ عَمِلَ ٱلصَّـٰلِحَـٰتِ فَأُوْلَـٰٓٮِٕكَ لَهُمُ ٱلدَّرَجَـٰتُ ٱلۡعُلَىٰ (٧٥) جَنَّـٰتُ عَدۡنٍ۬ تَجۡرِى مِن تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا‌ۚ وَذَٲلِكَ جَزَآءُ مَن تَزَكَّىٰ (٧٦)

So the magicians were let to fall down prostrating. They said: “We believe in the Lord of Hârûn (Aaron) and Mûsa (Moses).”

(70) [Fir’aun (Pharaoh)] said: “Believe you in him before I give you permission? Verily! he is your chief who has taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us can give the severe and more lasting torment.” (71)

 They said: “We will never prefer you over what have come to us, of the clear signs And to Him (Allâh) Who created us. So decree whatever you desire to decree, for you can only decree in this life of the world. (72) “Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allâh is better as regards reward in comparison to your] reward, and more lasting (as regards punishment in comparison to your punishment).” (73) Verily! whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live (74) But whoever comes to Him (Allâh) as a believer, and has done righteous deeds, for such are the high ranks (75) ‘Adn (Eden) Paradise under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves. (76)

Obviously these are not talks coming form of those who just have seen a miracle,

Before adding more, let us look at step 6 and see how do you vote to see whether I need to add more evidence.

Step 6 Develop a general theory if the data validates the hypothesis, otherwise repeat the process by redefining altering, expanding or rejecting the hypothesis.

Dua