Tafsir of Maryam 19:51-53

Surah Maryam (19): Verses 51–53

Remember in the Book [the story of] Moses.

Know that the Almighty described Moses (peace be upon him) with several attributes:

First: That he was Mustafa (chosen/selected) or Mustasfa (sincere/pure).

• If read with a fath (vowel mark) on the lām (مُصْطَفًى), it means he was chosen and selected by God.
• If read with a kasr (vowel mark) (مُخْلِصًا), it means he was sincere to God in monotheism and worship. Sincerity (Ikhlāṣ) is directing worship solely to the One worshipped. When the Qur'an presents a verse with two established and authentic readings, both meanings are intended. Thus, God attributed both qualities to Moses.

Second: His status as a Messenger (Rasūl) and a Prophet (Nabī). These are undoubtedly distinct descriptions. However, the Mu'tazila claimed they are inseparable—every Messenger is a Prophet, and every Prophet is a Messenger. Some scholars deny this, and we have discussed this matter previously in Surah Al-Hajj regarding the verse: {And We did not send before you any messenger or prophet...} (Al-Hajj: 52).

Third: His statement: {And We called him from the right side of the Mount} (min jānib aṭ-Ṭūr al-ayman). This means from the right side. Al-Ayman (the right) is an adjective describing the Mount or the side.

Fourth: His statement: {And We brought him near as a confidant} (wa qarrabnāhu najiyyan). After mentioning his status as a Messenger, God said this. Regarding {We brought him near} (qarrabnāhu), there are two opinions:

1. It refers to physical proximity. Al-'Āliyah reported that God brought him so close that he could hear the scratching of the pen as the Torah was being inscribed on the tablets.
2. It refers to rank and status—We elevated his standing and honored him with the direct discourse (Munājāh). Al-Qāḍī suggests this interpretation is closer, as the use of "nearness" concerning God is conventionally understood to mean closeness in rank. This is why acts of worship are called "drawing near" (taqarrub), and angels are called the "nigh ones" (Muqarrabūn).

As for {as a confidant} (najiyyan), it is said that God saved him from his enemies, or it derives from the direct discourse (Munājāh) in conversation, which is the more appropriate meaning.

Fifth: His statement: {And We granted him from Our mercy his brother Aaron, as a prophet} (wa wahabnā lahu min raḥmatinā akhāhu Hārūn nabiyyan). Ibn 'Abbās (may God be pleased with him) said that Aaron (peace be upon him) was older than Moses. God granted him prophethood, not his person or his brotherhood. This was in response to Moses's prayer: {And appoint for me a minister from my family, Aaron, my brother, strengthen my back through him} (Tā Hā: 29–31). God answered him by saying: {You have been granted your request, O Moses} (Tā Hā: 36), and {We will strengthen your back with your brother}.

(The Fifth Story: The Story of Ishmael, peace be upon him)