Topic: And Aaron [(Harun(as))],
View Aspects
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
2257
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
وَيَسِّرْ لِىٓ أَمْرِى
وَٱحْلُلْ عُقْدَةً مِّن لِّسَانِى
26:14.
26:14.
26:14.
Commentary:
Moses seems to have suffered from an impediment in his tongue. He does not appear to be an eloquent speaker. But it is not eloquence alone that makes a man a successful preacher. More than that it is conviction in the truth of one’s mission and one’s zeal for that mission and readiness to suffer for it that greatly make up for the deficiency of fluency. Moses possessed these things in full measure. This is why, in spite of the weakness of which he himself was conscious, he made a very effective and convincing speech before Pharaoh and his court.
a
26:14.
a
26:14.
2258
Commentary:
Moses seems to have suffered from an impediment in his tongue. He does not appear to be an eloquent speaker. But it is not eloquence alone that makes a man a successful preacher. More than that it is conviction in the truth of one’s mission and one’s zeal for that mission and readiness to suffer for it that greatly make up for the deficiency of fluency. Moses possessed these things in full measure. This is why, in spite of the weakness of which he himself was conscious, he made a very effective and convincing speech before Pharaoh and his court.
a
26:14.
يَفْقَهُوا۟ قَوْلِى
وَٱجْعَل لِّى وَزِيرًا مِّنْ أَهْلِى
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
2259
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
1820
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
هَٰرُونَ أَخِى
28:35.
28:35.
28:35.
b
28:35.
a
28:35.
b
28:35.
ٱشْدُدْ بِهِۦٓ أَزْرِى
Important Words:
أزری (my strength); أزر (azrun) is derived from أزر (azara). They say أزرہ i.e. it surrounded or encompassed it. أزرہ and أزرہ (azzara) means, he strengthened him or it. آزرہ (azara) means, he aided, assisted or helped him and strengthened him. آزر الزرع بعضه بعضا means, the seed-produce became tangled or luxuriant, one part reaching to another, and one part strengthening another. أزر and أزر (azara) and آزر (azara) are also used synonymously. أزر (azrun) means, strength; weakness; back; aid, assistance or help. They say شدد أزرہ i.e. he strengthened his back. اشدد به أزری means, (a) strengthen Thou by him my back; (b) strengthen Thou by him my weakness, and (c) through him add Thou to my strength (Lane & Aqrab).
2260
Important Words:
أزری (my strength); أزر (azrun) is derived from أزر (azara). They say أزرہ i.e. it surrounded or encompassed it. أزرہ and أزرہ (azzara) means, he strengthened him or it. آزرہ (azara) means, he aided, assisted or helped him and strengthened him. آزر الزرع بعضه بعضا means, the seed-produce became tangled or luxuriant, one part reaching to another, and one part strengthening another. أزر and أزر (azara) and آزر (azara) are also used synonymously. أزر (azrun) means, strength; weakness; back; aid, assistance or help. They say شدد أزرہ i.e. he strengthened his back. اشدد به أزری means, (a) strengthen Thou by him my back; (b) strengthen Thou by him my weakness, and (c) through him add Thou to my strength (Lane & Aqrab).
وَأَشْرِكْهُ فِىٓ أَمْرِى
كَىْ نُسَبِّحَكَ كَثِيرًا
وَنَذْكُرَكَ كَثِيرًا
إِنَّكَ كُنتَ بِنَا بَصِيرًا
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَجَعَلْنَا مَعَهُۥٓ أَخَاهُ هَٰرُونَ وَزِيرًا
20:30-33; 26:14; 28:35.
الؔ اس چیز کے لئے بھی آتا ہے جس کا ذکر پہلے ہو چکا ہو یا جس کا خیال دماغ میں ہو۔ اس لئے ہم نے اَلْکِتٰب کا ترجمہ ’’معلوم کتاب‘‘ کیا ہے۔
20:30-33; 26:14; 28:35.
20:30-33; 26:16; 28:35.
Commentary:
The wages of sin is death. Opposition to God’s Prophets has always resulted in discomfiture and destruction of the enemies of truth. The present Surah cites examples of some such Prophets whose people defied them and persecuted them and by their evil deeds drew upon themselves Divine wrath. Pride of place in this connection is given in this Surah to Moses who was the greatest Prophet of Israel. He thought that the great mission with which he was entrusted was beyond his power. So he begged God to give him Aaron, his brother, as his assistant to help him in his great work. Thus Aaron was a subordinate Prophet to Moses. See also 20:30-35.
e
20:30-33; 26:14; 28:35.
1
الؔ اس چیز کے لئے بھی آتا ہے جس کا ذکر پہلے ہو چکا ہو یا جس کا خیال دماغ میں ہو۔ اس لئے ہم نے اَلْکِتٰب کا ترجمہ ’’معلوم کتاب‘‘ کیا ہے۔
c
20:30-33; 26:16; 28:35.
2671
Commentary:
The wages of sin is death. Opposition to God’s Prophets has always resulted in discomfiture and destruction of the enemies of truth. The present Surah cites examples of some such Prophets whose people defied them and persecuted them and by their evil deeds drew upon themselves Divine wrath. Pride of place in this connection is given in this Surah to Moses who was the greatest Prophet of Israel. He thought that the great mission with which he was entrusted was beyond his power. So he begged God to give him Aaron, his brother, as his assistant to help him in his great work. Thus Aaron was a subordinate Prophet to Moses. See also 20:30-35.
c
20:30-33; 26:14; 28:35.
وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَٰرُونَ
20:28.
26:14.
Moses seemed to feel that he was not quite equal to the great task with which he was being entrusted. The responsibilities of Prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
20:28.
20:31.
Important Words:
لا ینطلق is derived from طلق. They say طلقت الناقة i.e. the she-camel was or broke loosed from her bond. طلقت المرأة زوجھا means the woman was or became divorced or separated from her husband. انطلق لسانه means, his tongue was or became eloquent or chaste in speech or was or became free from impediment and hence eloquent or chaste in speech (Lane & Aqrab).
Commentary:
The verse suggests that Moses did not seem to feel that he was quite equal to the great task with which he was being entrusted. The responsibilities of prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
a
20:28.
b
26:14.
c
20:28.
d
20:31.
2714
Important Words:
لا ینطلق is derived from طلق. They say طلقت الناقة i.e. the she-camel was or broke loosed from her bond. طلقت المرأة زوجھا means the woman was or became divorced or separated from her husband. انطلق لسانه means, his tongue was or became eloquent or chaste in speech or was or became free from impediment and hence eloquent or chaste in speech (Lane & Aqrab).
Commentary:
The verse suggests that Moses did not seem to feel that he was quite equal to the great task with which he was being entrusted. The responsibilities of prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
b
20:28.
c
26:14.
2098
Moses seemed to feel that he was not quite equal to the great task with which he was being entrusted. The responsibilities of Prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
وَأَخِى هَٰرُونُ هُوَ أَفْصَحُ مِنِّى لِسَانًا فَأَرْسِلْهُ مَعِىَ رِدْءًا يُصَدِّقُنِىٓ ۖ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ
20:30-33; 26:14.
20:30-33; 26:14.
Rid’ means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; an aider or helper. They say, Fulanun Rid’u Fulanin, i.e. such a one is an aider to such a one (Lane).
20:30-33; 26:14.
Important Words:
ردأ (helper) is infinitive noun from ردأ (rada’). They say ردأ الحائط i.e. he supported or propped the wall by means of a piece of timber or wood or buttress to prevent it from falling. ردأ means, he helped, aided or assisted him. ردء means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; a helper or aider. They say فلان ردء فلان i.e. such a one is an aider to such a one (Lane & Aqrab).
e
20:30-33; 26:14.
b
20:30-33; 26:14.
2900
Important Words:
ردأ (helper) is infinitive noun from ردأ (rada’). They say ردأ الحائط i.e. he supported or propped the wall by means of a piece of timber or wood or buttress to prevent it from falling. ردأ means, he helped, aided or assisted him. ردء means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; a helper or aider. They say فلان ردء فلان i.e. such a one is an aider to such a one (Lane & Aqrab).
c
20:30-33; 26:14.
2215
Rid’ means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; an aider or helper. They say, Fulanun Rid’u Fulanin, i.e. such a one is an aider to such a one (Lane).
قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَٰنًا فَلَا يَصِلُونَ إِلَيْكُمَا ۚ بِـَٔايَٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلْغَٰلِبُونَ
20:43.
19:54; 20:37.
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
a
20:43.
c
19:54; 20:37.
2901
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
d
20:43.
2216
‘Adud means, the upper arm or upper half of the arm; an aider or assistant (Lane).