"Hal ataaka hadeethu Moosaa," meaning,
Have you heard of his news? "Idh naadaa rabbahu
" meaning, He spoke to him, calling out.
" meaning Purified.
"Tuwaa," and that is the name of the valley in the correct
saying, as has preceded in Soorah Taa Haa (aayahs 9 onwards).
As-Sadee said, "Hal ataaka hadeethu
Moosaa, this is a question about a very great matter, which had
certainly occurred. Meaning, Has the news reached you of when his Lord
called him in the purified valley of Tuwaa, which is the place where
Allaah spoke to him, and blessed him with Messengership and sent him with
Revelation, and chose him."
Ash-Shawkaanee said, "The sentence, Hal ataaka
hadeethu Moosaa, comes as a consolation for Allaahs Messenger,
sallallaahu alaihi wa sallam, for the denail of his people and
that the same will befall those who were before them and were stronger than
Idhhab ilaa Firawna innhu Taghaa
- At-Tabaree said, "He, the Most High, says, "Moosaa wsa called
to by his Lord, Go to Pharoah, he has transgressed and gone beyond
limits in his transgression and haughty rejection of his Lord."
- As-Sadee said, "I.e., and so forbid him from his transgression, his
shrik and his disobedience, with a mild word, and a gentle form of
Faqul-Hallaka ilaa an-Tazakkaa
At-Tabaree said, "He says, And say to him,
Would you purify yourself from the pollution of shirk, and believe
in your Lord? Ibn Zayd said, "Would you accept Islaam."
He said, "And at-Tazakkee (purification of onesself) wherever it
occurs in the Quraan means Islaam." He then recited Taa Haa (20),
aayah: 76, Abasa (80), aayah 3 and 7."
Ibn Katheer said, "Meaning, Say to him,
Would you accept to follow a way and a path through which you will become
purified, and accept Islaam and be obedient."
As-Sadee said, "Meaning, Would you accept a
praiseworthy attribute, a fine quality, which people of wisdom strive to attain
and that is that you purify yourself from the pollution of kufr and
transgression, and turn to eemaan and righteous action."
Ibn al-Qayyim said in At-Tibyaan fee Aqsaamil-Quraan
(pp. 132-141), "In this address there are a number of examples of
gentleness in address and mildness in speech:
Firstly: The speech was presented in the form of an offer, and
not given in the form of a command and a binding demand. It is like the saying
of Ibraaheem to his noble guests, "Will you not eat?" (Soorah
adh-Dhaariyaat, 17) and he did not say, "Eat!"
Secondly: His saying, "Ilaa an-Tazakkaa" that
you should purify yourself, and it means: growth, purification, blessing and
increase. So he presented to him a matter which every person with intellect
would accept, and no one except an ignorant fool would reject this.
Thirdly: His saying, "Tazakkaa" that
you should purify yourself, and he did not say, "I will
purify you." So he attributed the purification to him and this is the way
in which the sovereigns are addressed.
Fourthly: His saying, "Wa Ahdiyaka" meaning,
"I should be a guide for you and one in front of you to show you the
way." So he attributed the state of guiding to himself and the purification
to the one he was speaking to you. Meaning, "I will be a guide showing you
the way so that you can purify yourself." So it is just as you would say to
a man, "Would you like that I should show you a treasure, so you may take
from it what you wish?" And this is better than saying, "I will give
Fifthly: His saying, "Ilaa rabbikaa" "To
your Lord," since this necessitates acceptance of what it indicates,
which is that he calls him and connects him to his Lord, and his
Originator and his Creator Who brought him into existence, and Who bestowed His
blessings upon him, as an unborn foetus, and as a child, and as a grown man, and
He granted kingship to him. So it is a type of address containing an appeal and
an imperative requirement. Just as you would say to one who abandoned obedience
to his master, "Will you not obey your master and your owner?" And as
you would say to a boy, "Will you not obey your father who has brought you
Sixthly: His saying, "Fa-takhsaa" so that you
should fear, i.e., if I guide you to Him, and you come to know Him then
you will fear Him, since one who knows Allaah will fear Him. But one who does
not know Him will not fear Him. So fear of Him, the Most High, accompanies
knwoedge of Him, and a persons fear of Him will be in accordance with the degree
of knowledge of Him.