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Literally, "Loosen a knot from my tongue".
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I.e., "remove all impediment from my speech" (cf. Exodus iv, 10, "I am slow of speech, and of a slow tongue"), which would imply that he was not gifted with natural eloquence.
Moses (ﷺ) put a brand of fire in his mouth, which hindered his speech as he grew up. In this verse, he prays to Allah to help him speak clearly, and his prayer is answered.
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This is the primary meaning of the term wazir (lit., "burden-carrier", derived from wizr, "a burden"); hence its later - post-classical - application to government ministers.
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Literally, "Strengthen my back with him". A man's strength lies in his back and backbone so that he can stand erect and boldly face his tasks.
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The requests that Moses makes are inspired, not by earthly but by spiritual motives. The motive, expressed in the most general terms, is to glorify Allah, not in an occasional way, but systematically and continuously, "without stint". "The clauses in this verse and the next, taken together, govern all the requests he makes, from verse 25 to verse 32.
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Lit., "much" or "abundantly".
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The celebration of Allah's praise and remembrance is one form of showing gratitude on the part of Moses for the Grace which Allah has bestowed upon him.
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Lit., "at another time", i.e., the time of Moses' childhood and youth, which is recalled in verses {38-40}. For a fuller explanation of the subsequent references to that period - the Pharaonic persecution of the children of Israel and the killing of their new-born males, the rescue of the infant Moses and his adoption by Pharaoh's family, his killing of the Egyptian, and his subsequent flight from Egypt-see {28:3-21}, where the story is narrated in greater detail.
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The story is not told, but only those salient points recapitulated which bear on the upbringing and work of Moses. Long after the age of Joseph, who had been a Wazir to one of the Pharaohs, there came on the throne of Egypt a Pharaoh who hated the Israelites and wanted them annihilated. He ordered Israelite male children to be killed when they were born. Moses's mother hid him for a time, but when further concealment was impossible, a thought came into her mind that she should put her child into a chest and send the chest floating down the Nile. This was not merely a foolish fancy of hers. It was Allah's Plan to bring up Moses in all the learning of the Egyptians, in order that that learning itself should be used to expose what was wrong in it and to advance the glory of Allah. The chest was floated into the river Nile. It flowed on into a stream that passed through Pharaoh's Garden. It was picked up by Pharaoh's people and the child was adopted by Pharaoh's wife. See xxviii. 4-13.
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Lit., "take him" (cf. 28:9 ). Pharaoh is described as an enemy of God because of his overweening arrogance and cruelty as well as his claim to the status of divinity (see 79:24 ); and he was, unknowingly, an enemy of the infant Moses inasmuch as he hated and feared the people to whom the latter belonged.
I.e., "under My protection and in accordance with the destiny which I have decreed for thee": possibly a reference to Moses' upbringing within the cultural environment of the royal palace and his subsequent acquisition of the ancient wisdom of Egypt - circumstances which were to qualify him for his future leadership and the special mission that God had in view for him.
In other words, Allah made Moses a likeable person so Pharaoh and his wife would agree to keep him.
Pharaoh was an enemy to Allah, because he was puffed up and he blasphemed, claiming to be God himself. He was an enemy to the child Moses, because he hated the Israelites and wanted to have their male children killed; also because Moses stood for Allah's revelation to come.
Allah made the child comely and lovable, and he attracted the love of the very people who, on general grounds, would have killed him.
See n. 2558 above. By making the child Moses so attractive as to be adopted into Pharaoh's household, not only was Moses brought up in the best way possible from an earthly point of view, but Allah's special Providence looked after him in bringing his mother to him, as stated in the next verse, and thus nourishing him on his mother's milk and keeping him in touch with his family.
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For a fuller account, see 28:12 .
As is implied here and in {28:12-13}, his own mother became his wet-nurse.
Cf. 28:14 .
For the details of this particular incident, which proved a turning-point in the life of Moses, see {28:15-21}.
See {28:22-28}.
Moses had refused all wet-nurses that were brought for him.
We may suppose that the anxious mother, after the child was floated on the water, sent the child's sister to follow the chest from the bank and see where and by whom it was picked up. When it was picked up by Pharaoh's own family and they seemed to love the child, she appeared like a stranger before them, and said, "Shall I search out a good wet-nurse for the child, that she may rear the child you are going to adopt?" That was exactly what they wanted. She ran home and told her mother. The mother was delighted to come and fold the infant in her arms again and feed it at her own breast, and all openly and without any concealment.
The mother's eyes had, we may imagine, been sore with scalding tears at the separation from her baby. Now they were cooled: a phrase meaning that her heart was comforted.
Years passed. The child grew up. In outward learning he was of the house of Pharaoh. In his inner soul and sympathy he was of Israel. One day, he went to the Israelite colony and saw all the Egyptian oppression under which Israel laboured. He saw an Egyptian smiting an Israelite, apparently with impunity. Moses felt brotherly sympathy and smote the Egyptian. He did not intend to kill him, but in fact the Egyptian died of the blow. When this became known, his position in Pharaoh's household became impossible. So he fled out of Egypt, and was only saved by Allah's grace. He fled to the Sinai Peninsula, to the land of the Midianites, and had various adventures. He married one of the daughters of the Midianite chief, and lived with the Medianites for many years, as an Egyptian stranger. He had many trials and temptations, but he retained his integrity of character.
See last note. After many years spent in a quiet life, grazing his father-in-law's flocks, he came one day to the valley of Tuwa underneath the great mountain mass of Sinai, called Tur (in Arabic). The peak on the Arabian side (where Moses was) was called Horeb by the Hebrews. Then was fulfilled Allah's Plan: he saw the fire in the distance, and when he went up, he was addressed by Allah and chosen to be Allah's Messenger for that age.
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