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Surah Taha Ayat 8, 38, 39, 68, 69  In Arabic

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Surah Taha Ayat 8, 38, 39, 68, 69  Transliteration

(8) Allaahu laaa ilaaha illaa huwa lahul asmaa’ul husnaa

(38) Iz awhainaaa ilaaa ummika maa yoohaaa

(39) ‘Aniqzifeehi fit Taabooti faqzifeehi fil yammi fal yul qihil yammu bis saahili ya’khuzhu ‘aduwwul lee wa ‘aduwwul lah; wa alqaitu ‘alaika mahabbatan minnee wa litusna’a ‘alaa ‘ainee

(68) Qulnaa laa takhaf innaka antal a’laa

(69) Wa alqi maa fee yamee nika talqaf maa sana’oo; innamaa sana’oo kaidu saahir; wa laa yuflihus saahiru haisu ataa

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Surah Taha Ayat 8, 38, 39, 68, 69 Translation

(8) Allah! There is no Allah save Him. His are the most beautiful names.

(38) When we inspired in thy mother that which is inspired,

(39) Saying: Throw him into the ark, and throw it into the river, then the river shall throw it on to the bank, and there an enemy to Me and an enemy to him shall take him. And I endued thee with love from Me that thou mightest be trained according to My will,

(68) We said: Fear not! Lo! thou art the higher.

(69) Throw that which is in thy right hand! It will eat up that which they have made. Lo! that which they have made is but a wizard’s artifice, and a wizard shall not be successful to whatever point (of skill) he may attain.

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Surat Maryam Ayat 38 Explanation

إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ (When We revealed to your mother what was to be revealed – 20:38) It means that the information given to the mother of Sayyidna Musa (عليه السلام) was about a matter which could be learnt only through Divine revelation. This was that the Pharaoh’s soldiers had orders to put to death all the male children belonging to the tribe of Bani Isra’il. She was told by means of a revelation that in order to save the life of her son she should put him in a box and float it down the river. She was re-assured not to entertain any apprehensions about his safety because Allah Ta’ ala would protect him and also return him to her. These are things which cannot be learnt by conjecture or guess work. The promise of Allah Ta` ala, and the divine scheme to save his life are beyond human conception and can be made known through Divine revelation only.

Can a Revelation be sent to a person who is not a Prophet?

The truth of the matter is that the literal meaning of the word وَحِی (Wahy) is a secret message which can be understood only by the person to whom it is addressed and by no one else. According to this literal sense, the word وَحِی (Wahy) is not restricted to the prophets only and it can be used for people at large and even to animals. In the verse أَوْحَىٰ رَ‌بُّكَ إِلَى النَّحْلِ (16:68) the word has been used in its literal and general sense, i.e. instructing the bees by means of ; Wahy. Similarly in this verse أَوْحَيْنَا إِلَىٰ أُمِّكَ (20:38) the word has been used in its general meaning and this does not necessarily mean that she was a prophet. Sayyidah Maryam (علیہا السلام) also received Divine messages though the scholars unanimously hold the view that she was not a prophet.

The Wahy of this type is made by means of a Divine inspiration (Ilham اِلھَام). Allah Ta’ala puts an idea into someone’s heart and then confirms him in the belief that it is from Allah Ta` ala. Saints and other devout people receive such inspirations. Abu Hayyan and some other scholars hold that sometimes such inspirations can be made through angels as happened to Sayyidnh Maryam (علیہا السلام) when Jibra’il (عليه السلام) appeared before her in the form of a human being and conveyed to her the will of Allah Ta` a1a. These inspirations (Ilham: اِلھَام), however, are specific to the person to whom they are made and are not meant for public or to be used for the propagation of the True Faith, whereas the Wahy which is revealed to the prophets aims at appointing someone to reform people and enjoining upon him to invite people to the True Faith. It is the duty of such a person not only to have complete faith in His Wahy himself, but also to bind others to accept his prophethood and the Wahy and to pronounce as infidels those who deny him.

This is the difference between وَحِی اِلھَام (Wahy in the sense of Ilham) or literal وَحِی and وَحِی نبوّت (the wahy of a prophet) or technical Wahy. Literal Wahy has always been there and will be there forever, whereas the prophethood and (Wahy of a prophet) have ceased with the Holy Prophet (صلى الله عليه وآله وسلم) ، who was the last Prophet. Some respected scholars have given them the names of وَحِی تشریعی (legislative Wahy) and وَحِي غیر تشریعي (non-legislative Wahy). The false prophet of Qadiyan has used these definitions and certain writings of Sheikh Muhiyy-uddin Ibn ` Arabi in support of his claim to prophethood. His arguments, however, are contrary to what Ibn ` Arabi himself has written. A detailed discussion of this question will be found in my book خَتمِ نبوّت۔ (Khatme Nabuwwat).

The name of the mother of Sayyidna Musa (عليه السلام)

In Ruh ul-Ma` ani her name is given as Yuhanadh (یُحَانذ) and in Itqan it is said that her name was Lihyana daughter of Yasmad Ibn Lawi (لحیانہ بنت یصمد بن لاوی). Others say her name was Barkha ( (بَارخَا and still others say that it was Bazakht (بَازخت). Some people who dispense charms and amulets attribute strange properties to her name but according to Ruh u1-Ma` ani there is no basis for such a belief and probably it is nothing more than a hoax to entice innocent and ignorant people.

 [From Ma’ariful Quran English by Mufti Taqi Uthmani]

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Surat Maryam Ayat 39 Explanation

فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ (Then let the river throw it by the shore – 20:39.). The word يَمّ (Yamm) means river and here it refers most probably to the river Nile. In this verse the mother of Sayyidna Musa (عليه السلام) has been commanded by Allah Ta` ala to place the baby in a box and set him afloat in the river Nile. Simultaneously the river has been commanded to cast the box on its bank. But the question arises as to how a river can be commanded to do something while it has no sense or understanding.

Some scholars have answered this query with the argument that although here the word has been used in the imperative mood which implies a command, it is not really a command but is meant to convey the information that the river would cast the box on its bank. However some scholars have disputed this explanation and have claimed that the word is really a command and is addressed to the river Nile because everything that Allah Ta` ala has created possesses emotions and a sense of feeling and it is these properties, which according to the Qur’an, enable even trees and rocks to glorify the name of Allah Ta` ala. It is, nevertheless, a fact that except the human beings, the Jinns, and the angels no other created thing possesses feelings and emotions to a degree where the precepts of Halal (permissible) and Haram (forbidden) can be made binding on them. Maulana Rumi (رح) has expressed the same idea in the following verse:

(Earth, wind, water and fire are all servants of Allah. To me and you they appear lifeless, but Allah knows that they too have life.)

يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ (And it will be picked up by one who is enemy to Me and enemy to him – 20:39.). It means that a person who is an enemy of Allah Ta` ala and also the enemy of Sayyidna Musa (عليه السلام) will rescue the child. Here the reference is to the Pharaoh who was the enemy of Allah Ta` ala because of his infidelity, but his enmity towards Sayyidna Musa (عليه السلام) needs some explanation since at that time he cherished no hostility towards the latter, rather he was incurring considerable expenditure on his upbringing. Perhaps it was due to his future enmity towards Sayyidna Musa (عليه السلام) which was even at that time in the knowledge of Allah Ta` ala. Or again it is possible that even at that time he was the enemy and had reluctantly agreed to bring up Sayyidna Musa    عليه السلام for the sake of his wife ‘Asiya. Yet when he felt the slightest suspicion about Sayyidna Musa (عليه السلام) he ordered his immediate execution and was prevented from carrying out his intention through the wise role of Sayyidah ‘Asiya (رض) . (Ruh and Mazhari)

وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي (And I have cast love on you from Myself – 20:39). The word “love” in this verse is in the sense of ‘being loved’, meaning thereby that Allah Ta` ala has bestowed upon Sayyidna Musa    عليه السلام an attribute that will make people show love towards him. This is the interpretation given to this verse by Sayyidna Ibn ` Abbas and ` Ikrimah (رض) . (Mazhari)

وَلِتُصْنَعَ عَلَىٰ عَيْنِي (And that you are fashioned under My eye – 20:39). The word صَنَعتُ here means “good upbringing”. The Arabs have a common phrase صَنَعتُ فَرَسی (I trained my horse well). عَلَىٰ عَيْنِي is used in the same sense as علٰی حِفظَی i.e. it was Allah Ta’ ala’s will that Sayyidna Musa (عليه السلام) should be brought up under His own eye, and for this purpose He chose the Pharaoh, the supreme authority in Egypt, to bring up Sayyidna Musa (عليه السلام) in his own palace, unaware all the time that the child that he was raising was his enemy. (Mazhari)

 [From Ma’ariful Quran English by Mufti Taqi Uthmani]

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Surat Maryam Ayat 69 Explanation

وَأَلْقِ مَا فِي يَمِينِكَ (And throw what is in your right hand – 20:69). Allah commanded Sayyidna Musa (عليه السلام) by means of a revelation (وحي) to cast down what he held in his right hand, and when he threw down his staff it turned into a huge snake and ate up all the imaginary snakes which the Egyptian magicians had produced by their magic.

Conversion to Islam and bowing in prostration by the Pharaoh’s magicians

The Egyptian magicians who were masters of their art realized at once that what they had just witnessed was not magic but a miracle brought about by a Supreme Power. Consequently they fell in prostration and declared openly their faith in Allah – the God of Sayyidna Musa (عليه السلام) and Sayyidna Harun (عليه السلام) . According to some traditions these magicians did not raise their heads until they had seen a glimpse of heaven and hell. (رواہ عبد بن حميد و ابن أبي حاتم وابن المنذر عن عکرمة – روح المعاني)

 [From Ma’ariful Quran English by Mufti Taqi Uthmani]

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