أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
(Book#909)
[قَالَ رَبِّ اشۡرَحۡ لِیۡ صَدۡرِیۡ ﴿ۙ۲۵﴾
Said, “My Lord, expand for me my breast
وَ یَسِّرۡ لِیۡۤ اَمۡرِیۡ ﴿ۙ۲۶﴾
And ease for me my task
وَ احۡلُلۡ عُقۡدَۃً مِّنۡ لِّسَانِیۡ ﴿ۙ۲۷﴾
And untie the knot from my tongue
یَفۡقَہُوۡا قَوۡلِیۡ ﴿۪۲۸﴾
That they may understand my speech.
وَ اجۡعَلۡ لِّیۡ وَزِیۡرًا مِّنۡ اَہۡلِیۡ ﴿ۙ۲۹﴾
And appoint for me a minister from my family ]
Sura:20
Sura: Taa-Haa
Ayat: 09-36
www.motaher21.net
20:9
وَ ہَلۡ اَتٰىکَ حَدِیۡثُ مُوۡسٰی ۘ﴿۹﴾
And has the story of Moses reached you? –
A Discussion of the Message of Musa
Allah tells,
وَهَلْ أَتَاكَ حَدِيثُ مُوسَى
20:10
اِذۡ رَاٰ نَارًا فَقَالَ لِاَہۡلِہِ امۡکُثُوۡۤا اِنِّیۡۤ اٰنَسۡتُ نَارًا لَّعَلِّیۡۤ اٰتِیۡکُمۡ مِّنۡہَا بِقَبَسٍ اَوۡ اَجِدُ عَلَی النَّارِ ہُدًی ﴿۱۰﴾
When he saw a fire and said to his family, “Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance.”
إِذْ رَأَى نَارًا فَقَالَ لاَِهْلِهِ امْكُثُوا
And has there come to you the story of Musa! When he saw a fire, he said to his family:”Wait!
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, wintry 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,
إِنِّي انَسْتُ نَارًا لَّعَلِّي اتِيكُم مِّنْهَا بِقَبَسٍ
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,
أَوْ جَذْوَةٍ مِّنَ النَّارِ
or a burning firebrand. (28:29)
This is a coal that has a burning flame.
لَّعَلَّكُمْ تَصْطَلُونَ
that you may warm yourselves. (28:29)
This proves that it was in fact cold weather at that time.
Concerning his statement,
بِقَبَسٍ
(some burning brand).
This proves that it was dark.
In reference to his statement,
أَوْ أَجِدُ عَلَى النَّارِ هُدًى
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,
أَوْ أَجِدُ عَلَى النَّارِ هُدًى
(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.”
20:11
فَلَمَّاۤ اَتٰىہَا نُوۡدِیَ یٰمُوۡسٰی ﴿ؕ۱۱﴾
And when he came to it, he was called, “O Moses,
The First Revelation to Musa
Allah, the Exalted, says,
فَلَمَّا أَتَاهَا
And when he came to it,
This is referring to the fire when he approached it.
نُودِي يَا مُوسَى
He was called by name:”O Musa!”
In another Ayah it says,
نُودِىَ مِن شَاطِىءِ الْوَادِى الَايْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ
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.
20:12
اِنِّیۡۤ اَنَا رَبُّکَ فَاخۡلَعۡ نَعۡلَیۡکَ ۚ اِنَّکَ بِالۡوَادِ الۡمُقَدَّسِ طُوًی ﴿ؕ۱۲﴾
Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.
إِنِّي أَنَا رَبُّكَ
Verily, I am your Lord!
meaning, `the One Who is talking to you and addressing you,’
فَاخْلَعْ نَعْلَيْكَ
So take off your shoes;
Ali bin Abi Talib, Abu Dharr, Abu Ayub 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,
إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
you are in the sacred valley, Tuwa.”
طُوًى
(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,
إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى
When his Lord called him in the sacred valley of Tuwa. (79:16)
Allah’s statement
20:13
وَ اَنَا اخۡتَرۡتُکَ فَاسۡتَمِعۡ لِمَا یُوۡحٰی ﴿۱۳﴾
And I have chosen you, so listen to what is revealed [to you].
وَأَنَا اخْتَرْتُكَ
And I have chosen you.
is similar to His statement,
إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي
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,
فَاسْتَمِعْ لِمَا يُوحَى
So listen to that which will be revealed.
“Now listen to what I say to you and what I reveal to you.
20:14
اِنَّنِیۡۤ اَنَا اللّٰہُ لَاۤ اِلٰہَ اِلَّاۤ اَنَا فَاعۡبُدۡنِیۡ ۙ وَ اَقِمِ الصَّلٰوۃَ لِذِکۡرِیۡ ﴿۱۴﴾
Indeed, I am Allah . There is no deity except Me, so worship Me and establish prayer for My remembrance.
إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلاَّ أَنَا
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,
فَاعْبُدْنِي
so worship Me,
This means, “Single Me out alone for worship, and establish My worship without associating anything with Me.”
وَأَقِمِ الصَّلَأةَ لِذِكْرِي
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,
إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَةِ أَوْ غَفَلَ عَنْهَا فَلْيُصَلِّهَا إِذَا ذَكَرَهَا فَإِنَّ اللهَ تَعَالى قَالَ
وَأَقِمِ الصَّلَأةَ لِذِكْرِي
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,
مَنْ نَامَ عَنْ صَلَةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا لَا كَفَّارَةَةَلهَا إِلاَّ ذَلِك
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
20:15
اِنَّ السَّاعَۃَ اٰتِیَۃٌ اَکَادُ اُخۡفِیۡہَا لِتُجۡزٰی کُلُّ نَفۡسٍۭ بِمَا تَسۡعٰی ﴿۱۵﴾
Indeed, the Hour is coming – I almost conceal it – so that every soul may be recompensed according to that for which it strives.
إِنَّ السَّاعَةَ ءاَتِيَةٌ
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,
أَكَادُ أُخْفِيهَا
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,
أَكَادُ أُخْفِيهَا
(I am almost hiding it),
“This means that no one knows its appointed time except Me (Allah).”
Allah also said,
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لَا تَأْتِيكُمْ إِلاَّ بَغْتَةً
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,
لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى
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.”
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ
وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ
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)
إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
You are only being requited for what you used to do. (52:16)
Allah said
20:16
فَلَا یَصُدَّنَّکَ عَنۡہَا مَنۡ لَّا یُؤۡمِنُ بِہَا وَ اتَّبَعَ ہَوٰىہُ فَتَرۡدٰی ﴿۱۶﴾
So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish.
فَلَ يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُوْمِنُ بِهَا
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.
وَاتَّبَعَ هَوَاهُ فَتَرْدَى
but follows his own lusts, divert you therefrom, lest you perish.”
فَتَرْدَى
(lest you perish),
This means that you will be destroyed and ruined.
وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى
And what will his wealth avail him when he goes down (in destruction)! (92:11).
20:17
وَ مَا تِلۡکَ بِیَمِیۡنِکَ یٰمُوۡسٰی ﴿۱۷﴾
And what is that in your right hand, O Moses?”
The Stick of Musa turned into a Snake
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,
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى
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.”
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى
And what is that in your right hand, O Musa,
This is an interrogative phrase for the purpose of affirmation
20:18
قَالَ ہِیَ عَصَایَ ۚ اَتَوَکَّوٴُا عَلَیۡہَا وَ اَہُشُّ بِہَا عَلٰی غَنَمِیۡ وَ لِیَ فِیۡہَا مَاٰرِبُ اُخۡرٰی ﴿۱۸﴾
He said, “It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.”
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا
He said:”This is my stick, whereon I lean…”
I lean on it while I am walking.
وَأَهُشُّ بِهَا عَلَى غَنَمِي
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,
وَلِيَ فِيهَا مَأرِبُ أُخْرَى
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,
قَالَ أَلْقِهَا يَا مُوسَى
20:19
قَالَ اَلۡقِہَا یٰمُوۡسٰی ﴿۱۹﴾
[ Allah ] said, “Throw it down, O Moses.”
(Allah) said:”Cast it down, O Musa!”
“Throw down this stick that is in your right hand, O Musa.”
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى
20:20
فَاَلۡقٰہَا فَاِذَا ہِیَ حَیَّۃٌ تَسۡعٰی ﴿۲۰﴾
So he threw it down, and thereupon it was a snake, moving swiftly.
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.
تَسْعَى
(moving quickly), moving restlessly.
Then Allah said,
20:21
قَالَ خُذۡہَا وَ لَا تَخَفۡ ٝ سَنُعِیۡدُہَا سِیۡرَتَہَا الۡاُوۡلٰی ﴿۲۱﴾
[ Allah ] said, “Seize it and fear not; We will return it to its former condition.
قَالَ خُذْهَا وَلَاا تَخَفْ
Allah said:”Grasp it and fear not;
Concerning Allah’s statement,
سَنُعِيدُهَا سِيرَتَهَا الاُْولَى
We shall return it to its former state.
the form that it was in, as you recognized it before
20:22
وَ اضۡمُمۡ یَدَکَ اِلٰی جَنَاحِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ اٰیَۃً اُخۡرٰی ﴿ۙ۲۲﴾
And draw in your hand to your side; it will come out white without disease – another sign,
The Hand of Musa turning White without any Disease
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:
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ
And press your hand to your side:
Allah said in another Ayah,
وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَيِهِ
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,
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ
(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,
تَخْرُجْ بَيْضَاء مِنْ غَيْرِ سُوءٍ
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.”
ايَةً أُخْرَى
as another sign,”
This is the second sign of Musa.
Allah says,
لِنُرِيَكَ مِنْ ايَاتِنَا الْكُبْرَى
20:23
لِنُرِیَکَ مِنۡ اٰیٰتِنَا الۡکُبۡرٰی ﴿ۚ۲۳﴾
That We may show you [some] of Our greater signs.
That We may show you (some) of Our greater signs.
Allah commanded Musa to go to Fir`awn to convey the Message
Allah said,
اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
20:24
اِذۡہَبۡ اِلٰی فِرۡعَوۡنَ اِنَّہٗ طَغٰی ﴿٪۲۴﴾
Go to Pharaoh. Indeed, he has transgressed.”
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.”
The Supplication of Musa by
Allah tells,
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
20:25
قَالَ رَبِّ اشۡرَحۡ لِیۡ صَدۡرِیۡ ﴿ۙ۲۵﴾
[Moses] said, “My Lord, expand for me my breast [with assurance]
وَيَسِّرْ لِي أَمْرِي
20:26
وَ یَسِّرۡ لِیۡۤ اَمۡرِیۡ ﴿ۙ۲۶﴾
And ease for me my task
(Musa) said:”O my Lord! Open for me my chest, and ease my task for me.”
Musa requested 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,
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
وَيَسِّرْ لِي أَمْرِي
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.”
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي
20:27
وَ احۡلُلۡ عُقۡدَۃً مِّنۡ لِّسَانِیۡ ﴿ۙ۲۷﴾
And untie the knot from my tongue
يَفْقَهُوا قَوْلِي
20:28
یَفۡقَہُوۡا قَوۡلِیۡ ﴿۪۲۸﴾
That they may understand my speech.
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,
أَمْ أَنَأ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلَا يَكَادُ يُبِينُ
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,
وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
20:29
وَ اجۡعَلۡ لِّیۡ وَزِیۡرًا مِّنۡ اَہۡلِیۡ ﴿ۙ۲۹﴾
And appoint for me a minister from my family –
هَارُونَ أَخِي
20:30
ہٰرُوۡنَ اَخِی ﴿ۙ۳۰﴾
Aaron, my brother.
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,
وَكَانَ عِندَ اللَّهِ وَجِيهاً
And he was honorable before Allah. (33:69)
Concerning Musa’s statement,
اشْدُدْ بِهِ أَزْرِي
20:31
اشۡدُدۡ بِہٖۤ اَزۡرِیۡ ﴿ۙ۳۱﴾
Increase through him my strength
Increase my strength with him.
Mujahid said,
“This means to make my back strong.”
وَأَشْرِكْهُ فِي أَمْرِي
20:32
وَ اَشۡرِکۡہُ فِیۡۤ اَمۡرِیۡ ﴿ۙ۳۲﴾
And let him share my task
And let him share my task.
make him my consultant in this matter.
كَيْ نُسَبِّحَكَ كَثِيرًا
20:33
کَیۡ نُسَبِّحَکَ کَثِیۡرًا ﴿ۙ۳۳﴾
That we may exalt You much
وَنَذْكُرَكَ كَثِيرًا
20:34
وَّ نَذۡکُرَکَ کَثِیۡرًا ﴿ؕ۳۴﴾
And remember You much.
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,
إِنَّكَ كُنتَ بِنَا بَصِيرًا
20:35
اِنَّکَ کُنۡتَ بِنَا بَصِیۡرًا ﴿۳۵﴾
Indeed, You are of us ever Seeing.”
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
20:36
قَالَ قَدۡ اُوۡتِیۡتَ سُؤۡلَکَ یٰمُوۡسٰی ﴿۳۶﴾
[ Allah ] said, “You have been granted your request, O Moses.
Glad Tidings of the acceptance of Musa’s Supplication and the Reminder of the Previous Blessings
Allah tells,
قَالَ قَدْ أُوتِيتَ سُوْلَكَ يَا مُوسَى
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى
For getting Quran app: play.google.com/store/apps/details?id=com.ihadis.quran