Surah Al-Qasas (28) — Ayah 32
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ { وَ اضْمُمْ اِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ:} The mission for which Musa (peace be upon him) was being sent included several situations where a person could be overcome by intense fear, even to the point of fearing for his life. Along with two great miracles, the remedy for this fear was also given: whenever you feel any fear, press your arm firmly against your side, this will strengthen your heart and remove your fear. The scholars say that if anyone, in a time of fear, follows Musa (peace be upon him) in this action, his fear will go away or be lessened. (Insha Allah)
➌ { فَذٰنِكَ بُرْهَانٰنِ مِنْ رَّبِّكَ … :} That is, the staff turning into a snake and the hand coming out white and shining are not just for this occasion today, but these two miracles have been given to you as proof and evidence of prophethood when sending you to Pharaoh and his chiefs, because they have always been rebellious people. To invite them and to complete the argument against them, such powerful miracles are needed. {’’إِنَّ ‘‘} is used for reasoning, and {’’كَانَ‘‘} contains the meaning of permanence.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
32-2 In the case of the staff turning into a serpent, the fear that would overcome Musa (peace be upon him), its solution was explained: place your arm close to yourself, that is, press it under your armpit, by which the fear would go away. Some commentators say that this is general: whenever anyone feels fear from someone, by doing this, the fear will be removed. Imam Ibn Kathir states that whoever, following Musa (peace be upon him), places his hand on his heart at a moment of anxiety, then the fear will leave his heart or at least become lighter, InshaAllah.
32-3 That is, present these two miracles before Pharaoh and his assembly as proof of your truthfulness. These people have turned away from the obedience of Allah and are opponents of Allah's religion.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[41]
The Granting of Two Miracles and the Command to Go to Pharaoh:
At this very place, two miracles were granted to Hazrat Musa (Moses) ؑ. The details of these miracles have already been mentioned at several previous places. Both of these miracles were as proof of his prophethood, and the purpose of them was, first of all, that Musa ؑ himself should attain complete certainty that the Being who is speaking to him at this moment is indeed Allah, the Lord and Master of the entire universe. In other words, such manifest miracles can neither be granted nor shown by anyone except Allah, the Lord of all worlds. The second purpose was that Musa ؑ was being sent alone to the court of a tyrant and oppressive ruler for the propagation of the message and the invitation to monotheism. He had no army or force with him. Therefore, there should be such signs present by which at least it would be known that Musa is not alone, but rather, there is a powerful Being supporting him. So, this was a source of comfort and reassurance for Hazrat Musa ؑ. While for those who denied the message, this very thing was a warning and a threat.
[42] The mission on which Hazrat Musa ؑ was being sent could have several stages where he might even begin to fear for his own life. For such times of danger, he was given this instruction: place your arm against your side. And when only the word "arm" is mentioned, it generally refers to the right arm. That is, press your right arm against your right thigh and knee. By doing so, the thought of danger will leave your heart, and his heart would find peace.
[43] Prophethood, along with the two miracles, was granted to him at this place. And along with that, the command was given that now you must go to Pharaoh and his courtiers. That is, to those people from whom you had fled this country, avoiding them. He was going with the thought that by now people must have forgotten the incident of the killing. Allah Ta'ala directly commanded you to go to those people, that even if others may have forgotten that incident, these were especially the people who, upon seeing Musa ؑ, would remember everything. This was a very great trial, this mission that you were being commanded to undertake, and the kind of people they were—disobedient or of bad character—Musa ؑ already knew very well.
