Prophet Musa was asked by GOD to go on mission to face the tyrant pharaoh of his time with divine miracles, support for the endovour

Translation of Surah Taha (20:25-54)

25. [Moses] said: “My Lord! Open for me my chest (grant me self-confidence, courage, and contentment).”

26. “And ease my task for me;”

27. “And loosen the knot from my tongue,”

28. “That they may understand my speech.”

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

30. “Aaron, my brother;”

31. “Increase my strength with him,”

32. “And let him share my task,”

33. “That we may glorify You much,”

34. “And remember You much,”

35. “Indeed, You are ever seeing of us.”

36. [Allah] said: “You have been granted your request, O Moses.”

37. “And indeed, We conferred a favor on you another time [before],”

38. “When We inspired your mother with that which was inspired,”

39. “Saying: ‘Place him in a chest and cast it into the river, and the river will cast it onto the bank; there an enemy to Me and an enemy to him will take him.’ And I cast upon you love from Me that you may be brought up under My eye.”

40. “When your sister went and said: ‘Shall I direct you to someone who will take care of him?’ So We restored you to your mother that her eye might be cooled and she would not grieve. And you killed a man, but We saved you from distress, and We tried you with various trials. Then you stayed a number of years with the people of Midian. Then you came [here] according to a decree, O Moses.”

41. “And I have chosen you for Myself.”

42. “Go, you and your brother, with My signs, and do not slacken in My remembrance.”

43. “Go, both of you, to Pharaoh, for he has indeed transgressed all bounds;”

44. “But speak to him with gentle speech that perhaps he may be reminded or fear [Allah].”

45. They said: “Our Lord! Indeed, we fear that he may hasten [punishment] against us or that he may transgress.”

46. He said: “Fear not. Indeed, I am with you both; I hear and I see.”

47. “So go to him and say: ‘Indeed, we are messengers of your Lord, so send the Children of Israel with us and do not torment them. We have come to you with a sign from your Lord. And peace be upon him who follows the guidance.”

48. “Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.’”

49. [Pharaoh] said: “Who then is the Lord of you two, O Moses?”

50. He said: “Our Lord is He who gave each thing its form and then guided [it].”

51. [Pharaoh] said: “Then what is the case of the former generations?”

52. He said: “The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets.”

53. [He is the One] who has made for you the earth as a cradle and threaded for you therein pathways and sent down water from the sky, and We brought forth thereby pairs of various plants—

54. Eat and pasture your cattle. Indeed, in this are signs for those of understanding.

Tafsir (Commentary) from Tafheem-ul-Quran

Verses 25-28: Moses’ Prayer for Courage, Ease, and Eloquence

• Verse 25: Moses prays, “Open for me my chest,” meaning to fill his heart with courage and confidence to fulfill the great mission of prophethood. He recognized the immense responsibility of confronting Pharaoh, a powerful tyrant. This prayer reflects his humility and reliance on Allah.
• Verse 26: “Ease my task for me” is a request for Allah to make his mission manageable, acknowledging the trials and opposition he would face.
• Verses 27-28: Moses asks for the “knot” in his tongue to be loosened, referring to a speech impediment. The Quran confirms he was not initially fluent, and Pharaoh later taunted him for this (Surah Az-Zukhruf, 43:52). Moses sought clarity in speech to effectively convey Allah’s message to Pharaoh and his courtiers. Maududi refutes the Talmudic story that Moses burnt his tongue as a child, calling it absurd, and emphasizes that Allah would not appoint a stammerer as a messenger. Later, Moses’ speech became eloquent, as evidenced by his speeches in the Quran and Bible.

Verses 29-35: Request for Aaron’s Assistance

• Moses requests Aaron, his older brother (by three years, per Exodus 7:7), as a helper to strengthen and share his mission. He notes Aaron’s fluency (Surah Al-Qasas, 28:34), which would complement his own efforts. The purpose is to glorify and remember Allah abundantly, showing their devotion. Maududi highlights that Moses’ request reflects his understanding of the mission’s magnitude and his need for support. Allah’s response, “You are ever seeing of us,” underscores divine oversight and care.

Verse 36: Allah Grants Moses’ Request

• Allah accepts Moses’ prayers, granting courage, ease, eloquence, and Aaron’s assistance. This immediate divine response reassures Moses of Allah’s support.

Verses 37-41: Allah Reminds Moses of Past Favors

• Allah recounts favors bestowed on Moses since birth to emphasize divine care:
• Verses 37-39: Allah inspired Moses’ mother to place him in a chest and cast it into the river, ensuring his safety. Pharaoh, an enemy to both Allah and Moses, took him in, but Allah cast love upon Moses, ensuring he was raised under divine protection.
• Verse 40: Moses’ sister facilitated his return to his mother, sparing her grief. Later, Moses unintentionally killed a man but was saved from distress. He spent years in Midian, facing various trials, before returning as per Allah’s decree.
• Verse 41: Allah declares, “I have chosen you for Myself,” signifying Moses’ selection as a prophet, prepared through divine providence.

Verses 42-44: Mission to Confront Pharaoh

• Allah commands Moses and Aaron to go to Pharaoh with His signs, urging them to remain steadfast in remembering Allah. They are instructed to speak gently to Pharaoh, despite his tyranny, in hopes he might heed or fear Allah. Maududi notes this reflects the prophetic approach of combining firmness with compassion.

Verses 45-46: Moses and Aaron’s Fear and Allah’s Reassurance

• Moses and Aaron express fear of Pharaoh’s potential aggression or transgression. Allah reassures them, “I am with you both; I hear and I see,” guaranteeing divine protection and support. This strengthens their resolve to confront Pharaoh.

Verses 47-48: Message to Pharaoh

• Moses and Aaron are to declare their prophethood, demand the release of the Children of Israel, and warn Pharaoh of punishment for denial. The phrase “peace be upon him who follows the guidance” emphasizes the universal offer of salvation to those who accept the truth.

Verses 49-52: Dialogue with Pharaoh

• Verse 49: Pharaoh questions, “Who is the Lord of you two?” challenging their authority.
• Verse 50: Moses responds that their Lord is the Creator who gave everything its form and guidance, a concise yet profound statement of tawhid (monotheism).
• Verse 51: Pharaoh asks about the fate of past generations, likely to mock or test Moses.
• Verse 52: Moses replies that such knowledge is with Allah, recorded perfectly, as Allah neither errs nor forgets. This underscores divine omniscience and justice.

Verses 53-54: Allah’s Signs in Creation

• These verses are an addition by Allah to Moses’ response, serving as an admonition. They describe Allah’s creation: the earth as a cradle, pathways for travel, rain from the sky, and diverse plants for sustenance. These are signs for those with understanding, urging reflection on Allah’s power and provision. Maududi notes that such divine insertions in the Quran connect to the broader context of the speaker’s message, here reinforcing Moses’ call to recognize Allah’s sovereignty.

Notes on Maududi’s Approach

Maududi’s tafsir in Tafheem-ul-Quran emphasizes the historical and spiritual context of these verses, highlighting Moses’ humility, divine favor, and the universal relevance of the message. He contrasts the Quran’s dignified portrayal of prophets with the Bible and Talmud, which depict Moses as reluctant or argumentative. Maududi also addresses contemporary issues, making the tafsir relevant to modern readers by connecting Quranic guidance to personal and societal challenges.

If you need further details or specific aspects of the tafsir expanded, let me know!

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**Understanding Surah Az-Zukhruf**

Surah Az-Zukhruf as introduced in Tafheem-ul-Quran, and its translation is being provided in English.

The topics and discussions in this Surah strongly criticize the ignorant beliefs and superstitions of the Arabs, which they were stubbornly adhering to. The Surah exposes their falsehoods in a very compelling manner, compelling one to ponder the many forms of ignorance that have entangled our community. Those who attempt to rescue us from this cycle are met with hostility.

The discourse begins by stating that you people, through your mischief, believe that the revelation of this Book can be halted. However, Allah has never ceased sending prophets and revealing scriptures due to the actions of the oppressors. Instead, He has dealt with those who obstruct His guidance. This is reiterated in verses 41, 43, and 80. 

To those who were pursuing the life of the Prophet (peace be upon him), it was clearly stated that whether you live or die, we will always deal with these oppressors. They were warned that if they decided to take action against our Prophet, we too would take decisive action. It was then explained what they were clinging to and what false deities they were opposing Muhammad (peace be upon him) with. They themselves acknowledge that Allah is the Creator of the heavens and the earth, and that all the blessings they enjoy are from Him. Yet, they insist on associating partners with Allah.

They attribute divine qualities to their idols and have fashioned them in the likeness of women, adorning them with jewelry. They claim that if Allah disapproved of their actions, how could they worship these idols? However, the means to know Allah’s approval or disapproval is through His scriptures, not through the actions occurring in the world under His will.

Under His will, there is not only idol worship but also theft, adultery, and murder. Should every wrongdoing occurring in the world be justified simply because it happens?

When asked if they have any evidence for their misguided beliefs, they respond that this has been the practice passed down from their forefathers. This implies that for them, the mere existence of a tradition is sufficient proof of its validity. However, they forget that Ibrahim (peace be upon him), whose lineage they boast of, rejected the practices of his ancestors and denounced their blind imitation, which had no rational basis.

If they were to follow Islam, they should have chosen the purest form of Islam from Ibrahim and Ismail (peace be upon them) instead of adhering to their misguided traditions. They are asked whether any prophet or scripture from God has ever taught that worship should be directed to anyone other than Allah. They cite the Christians as an example, claiming they consider Jesus (peace be upon him) the son of God and worship him. However, the question is not whether any community has done so, but whether any prophet has ever taught such a thing. Did Jesus (peace be upon him) ever say, “I am the son of God, and you should worship me”? His message was consistent with that of all prophets: “My Lord is Allah, and your Lord is Allah; therefore, worship Him alone.”

If they are hesitant to accept the message of Islam, it is not because of a lack of wealth or power. They argue that if Allah wanted to send a prophet, He would have chosen someone from among the great leaders of their cities. This is similar to how the Pharaohs belittled Moses (peace be upon him), claiming that if the Lord of the heavens were to send a messenger, He would adorn him with gold and send him with angels.

After addressing the disbelievers’ arrogant claims and providing well-reasoned responses, it is clearly stated that Allah has no offspring. He is the Lord of the heavens and the earth, and there is no intercessor who can save those who deliberately choose misguidance from His punishment. Allah’s essence is free from having any offspring. He is the sole Creator of the entire universe, and His servants are not partners with Him in His attributes and powers. Only those who are righteous can intercede for others, and they can do so only for those who have chosen the path of righteousness in this world.

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Compiled by Grok

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Below is a summary of Surah Az-Zukhruf (Chapter 43 of the Quran) based on the Tafheem-ul-Quran by Syed Abul Ala Maududi, along with key themes and commentary.

Surah Az-Zukhruf: Overview

• Name: Derived from the word “zukhruf-an” (ornaments of gold) in verse 35, symbolizing worldly luxuries that distract from faith.
• Key Themes: Affirms the Quran’s divine origin, refutes polytheism, addresses disbelievers’ objections, emphasizes the afterlife, and recounts stories of past prophets (e.g., Moses and Jesus).

Summary of Surah Az-Zukhruf (Based on Tafheem-ul-Quran)

1. Affirmation of the Quran’s Divine Origin (Verses 1–8)

• The Surah opens with the mysterious letters Ha-Mim and swears by the “clear Book” (Quran), emphasizing its divine authorship, not Muhammad’s (peace be upon him).
• It’s revealed in Arabic for the Arabs to understand its clear message, derived from the Umm al-Kitab (Mother of the Book), a preserved divine source.
• Maududi explains that the Quran’s clarity, language, and teachings distinguish truth from falsehood, making it undeniably divine. Disbelievers are warned that rejecting it, like past nations, leads to destruction.

2. Refutation of Polytheism and Superstitions (Verses 9–25)

• The Surah challenges the Quraysh’s idolatry, noting that even they admit Allah created the heavens and earth, yet they worship idols.
• It criticizes their attribution of daughters (e.g., angels) to Allah while disliking female offspring themselves, exposing their illogical beliefs.
• Maududi highlights that Prophet Ibrahim (Abraham) rejected such polytheism, recognizing Allah’s oneness, urging the Arabs to follow his example.

3. Objections of the Disbelievers (Verses 26–35)

• The Quraysh question why the Quran wasn’t revealed to a wealthy or influential man from Mecca or Taif, implying Muhammad’s modest status disqualifies him.
• Allah responds that He assigns prophethood and sustenance, and worldly wealth (e.g., silver houses, gold ornaments) is fleeting compared to the Hereafter’s rewards for the righteous.
• Maududi notes that Allah could have given disbelievers immense wealth, but this would risk universal disbelief, as people might equate materialism with divine favor.

4. Consequences of Rejecting Guidance (Verses 36–45)

• Those who turn from Allah’s remembrance are assigned a devil as a companion, leading them astray while they think they’re guided.
• The Surah urges Muhammad to hold fast to the Quran, a straight path, and confirms that no prophet ever appointed deities besides Allah.
• Maududi emphasizes that the Quran is a reminder for all, and humanity will be accountable for heeding it.

5. Story of Moses and Pharaoh (Verses 46–56)

• Moses was sent with signs to Pharaoh, who mocked him as a sorcerer and rejected the message, leading to his destruction.
• Maududi explains this as a warning to the Quraysh: like Pharaoh, their arrogance and denial will lead to ruin.

6. Addressing the Christian Belief and Jesus’ Role (Verses 57–67)

• The disbelievers mockingly cite Christians’ worship of Jesus as a son of God to justify their idolatry. Allah refutes this, clarifying Jesus was a servant and prophet, not divine.
• Maududi notes that Jesus is a “sign of the Hour” (Resurrection), possibly referring to his second coming, signaling the Day of Judgment. Friendships based on piety will endure, while others will turn to enmity on that Day.

7. The Afterlife: Reward and Punishment (Verses 68–89)

• Believers and their spouses will enter Paradise with joy, served with golden dishes and fruits, while disbelievers face torment.
• The Surah ends with the Prophet’s lament over his people’s disbelief, urging him to turn away peacefully and warn that disbelievers will soon know the truth.
• Maududi underscores the eschatological contrast: Paradise for the righteous, Hell for the defiant, reinforcing the Quran’s guidance.

Key Messages from Tafheem-ul-Quran

• Divine Revelation: The Quran’s Arabic clarity and divine origin are undeniable, challenging disbelievers to reflect.
• Monotheism: Polytheism and false beliefs (e.g., angels as daughters) are illogical and contrary to Allah’s oneness.
• Prophethood: Allah chooses prophets, not based on wealth or status, but divine wisdom.
• Accountability: Worldly ornaments are temporary; true success lies in faith and righteousness, with stark consequences in the afterlife.
• Historical Lessons: Stories of Moses and Jesus warn against rejecting prophets, applicable to the Quraysh and beyond.