سُوْرَةُ مَرْيَمَ
Surah Maryam (19) — Ayah 51
وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مُوسَىٰٓ ۚ إِنَّهُۥ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَّبِيًّا ﴿51﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And mention in the Book (this Qur’ân) Mûsâ (Moses). Verily he was chosen and he was a Messenger (and) a Prophet.
Word by Word — Arabic, Transliteration & Meaning
وَٱذْكُرْ
wa-udh'kur
And mention
فِى
fī
in
ٱلْكِتَـٰبِ
l-kitābi
the Book
مُوسَىٰٓ ۚ
mūsā
Musa
إِنَّهُۥ
innahu
Indeed, he
كَانَ
kāna
was
مُخْلَصًۭا
mukh'laṣan
chosen
وَكَانَ
wakāna
and was
رَسُولًۭا
rasūlan
a Messenger
نَّبِيًّۭا
nabiyyan
a Prophet
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.
(Ayah 51) ➊ The meaning of {وَ اذْكُرْ فِي الْكِتٰبِ مُوْسٰۤى اِنَّهٗ كَانَ مُخْلَصًا: ’’ مُخْلَصًا ‘‘} is "purified, chosen." This is supported by Allah Almighty's statement: «{ وَ اصْطَنَعْتُكَ لِنَفْسِيْ }» [ طٰہٰ : ۴۱ ] (And I have chosen you for Myself), Surah Ta-Ha, Ayah (13), and Surah Al-A'raf, Ayah (144).
➋ The literal meaning of {وَ كَانَ رَسُوْلًا نَّبِيًّا: ’’ رَسُوْلًا ‘‘} is "one who is sent," and {’’ نَبِيًّا ‘‘ ’’ نَبَأٌ ‘‘} is on the pattern of {’’ فَعِيْلٌ ‘‘}, which can be used in both active and passive senses. If passive, it means the one to whom news is given by Allah, and if active, it means the one who gives news from Allah. {’’ نَبَأٌ ‘‘} does not refer to general news but to news that is very strange or important. In the Noble Qur'an, these two words are generally used interchangeably, however, there are some places where, in terms of rank or nature of work, there is a significant difference between the two. See Surah Al-Hajj (52). Shah Abdul Qadir (may Allah have mercy on him) writes: "The one to whom Allah's revelation comes is a prophet; among them, those who are special and have a community or a book are messengers." (Mawadhih)
➌ Here, after {’’ رَسُوْلًا ‘‘}, bringing {’’ نَبِيًّا ‘‘} may also have the wisdom that anyone who is sent to deliver a message is called a messenger. If Allah sends, then His messenger; if someone else sends, then his messenger. As according to the statement of some commentators, the messengers mentioned in Surah Ya-Sin were callers sent by a prophet, and as Yazid bin Shiban (may Allah be pleased with him) says, "We were standing at a place in Arafat (his student Amr bin Abdullah described that place as being far from the place of the Imam), then Ibn Murabba' Ansari came to us and said: [ إِنِّيْ رَسُوْلُ رَسُوْلِ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ إِلَيْكُمْ ] [ أبوداوٗد، المناسک، باب موضع الوقوف بعرفۃ : ۱۹۱۹۔ ابن ماجہ : ۳۰۱۱ و صححہ الألباني ] 'I am the messenger of the Messenger of Allah (peace and blessings be upon him) to you, that is, the one who brings the message.'" In this verse, the emphasis on {’’ رَسُوْلًا ‘‘} with {’’ نَبِيًّا ‘‘} is so that Musa (peace be upon him) should not be considered merely a caller sent by someone, but rather he was a prophet who was honored with divine revelation.
➋ The literal meaning of {وَ كَانَ رَسُوْلًا نَّبِيًّا: ’’ رَسُوْلًا ‘‘} is "one who is sent," and {’’ نَبِيًّا ‘‘ ’’ نَبَأٌ ‘‘} is on the pattern of {’’ فَعِيْلٌ ‘‘}, which can be used in both active and passive senses. If passive, it means the one to whom news is given by Allah, and if active, it means the one who gives news from Allah. {’’ نَبَأٌ ‘‘} does not refer to general news but to news that is very strange or important. In the Noble Qur'an, these two words are generally used interchangeably, however, there are some places where, in terms of rank or nature of work, there is a significant difference between the two. See Surah Al-Hajj (52). Shah Abdul Qadir (may Allah have mercy on him) writes: "The one to whom Allah's revelation comes is a prophet; among them, those who are special and have a community or a book are messengers." (Mawadhih)
➌ Here, after {’’ رَسُوْلًا ‘‘}, bringing {’’ نَبِيًّا ‘‘} may also have the wisdom that anyone who is sent to deliver a message is called a messenger. If Allah sends, then His messenger; if someone else sends, then his messenger. As according to the statement of some commentators, the messengers mentioned in Surah Ya-Sin were callers sent by a prophet, and as Yazid bin Shiban (may Allah be pleased with him) says, "We were standing at a place in Arafat (his student Amr bin Abdullah described that place as being far from the place of the Imam), then Ibn Murabba' Ansari came to us and said: [ إِنِّيْ رَسُوْلُ رَسُوْلِ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ إِلَيْكُمْ ] [ أبوداوٗد، المناسک، باب موضع الوقوف بعرفۃ : ۱۹۱۹۔ ابن ماجہ : ۳۰۱۱ و صححہ الألباني ] 'I am the messenger of the Messenger of Allah (peace and blessings be upon him) to you, that is, the one who brings the message.'" In this verse, the emphasis on {’’ رَسُوْلًا ‘‘} with {’’ نَبِيًّا ‘‘} is so that Musa (peace be upon him) should not be considered merely a caller sent by someone, but rather he was a prophet who was honored with divine revelation.
