Tā-Hā: (22–24) And put your hand...

Issue 1: The meaning of "to your side" (إلى جناحك)

It is said that "two sides" (ناحيتين) are like the two wings of an army formation, referring to its flanks. The "wings" (جناحان) of a human are his sides (جنباه). The original metaphor is taken from the wings of a bird, which it uses when flying.

It is narrated from Ibn 'Abbas (may Allah be pleased with him) that "to your wing" means "to your chest" (إلى صدرك). However, the first interpretation is more appropriate because the hands of a human resemble the wings of a bird, especially since the text states: {it will come out white}. If "wing" meant the chest, the statement {it will come out} would have no meaning.

Know that the meaning of putting the hand to the wing is the same as what is stated in another verse: {And put your hand into your pocket} (An-Naml: 12), because when he puts his hand into his pocket, he has effectively placed his hand against his side/wing. And Allah knows best.

Issue 2: The meaning of "disfigurement/evil" (سوء)

Su’ (سوء) means badness or ugliness in everything. It is used here as a euphemism for leprosy, just as su’wah (سوءة) is used as a euphemism for the private parts. Leprosy was the most detested affliction among the Arabs, so it was fitting to use a euphemism for it.

It is narrated that the Prophet (peace be upon him) had a very dark complexion. When he would put his right hand into his pocket, pass it under his left armpit, and then bring it out, it would shine like lightning, or like the sun, without any sign of leprosy. Then, when he returned it, it would revert to its original color, devoid of light.

Issue 3: Grammatical analysis of "white and a sign" (بيضاء وآية)

Bayḍā’ (white) and āyatan (a sign) are both in the accusative case, functioning as ḥāl (circumstantial adverb).

The phrase {without any blemish} (min ghayri sū’) is connected to bayḍā’ (white), similar to saying "it became white without any blemish."

There is another reason for the accusative case of āyatan (a sign), which is that it implies an omitted verb, such as khudh (take) or dūnak (here is), and similar constructions where omission is indicated by the context. This omitted word is connected to the following phrase: {that We may show you} (لنرِيك). Thus, the meaning is: "Take this sign also, after the transformation of the staff, so that We may show you through these two signs some of Our greatest signs," or "that We may show you through them the greatest of Our signs," or "that We may show you through them what We do of Our greatest signs."

If someone asks: If al-Kubrā (greatest) is an adjective for āyāt (signs), why was it not stated as al-Akbar (the greater)? We reply: Rather, it is an adjective for the singular āyah (sign), meaning "that We may show you the greatest sign." Even if we accept the former, it is as we previously explained regarding the verse {other purposes} (مآرب أخرى) and {the Most Beautiful Names} (الأسماء الحسنى).

Issue 4: Comparing the miracle of the hand to the staff

Al-Hasan said that the miracle of the hand was greater in terms of evidence than the staff because Allah mentioned {that We may show you some of Our greatest signs} immediately following the mention of the hand. This view is weak because the hand only exhibits a change of color.

As for the staff, it involved a change of color, the creation of an addition to the body, the creation of life, power, and different limbs, the swallowing of stones and wood, and then its return to being a staff afterward. Thus, transformation occurred once again in all these matters, making the staff greater. As for the statement {that We may show you some of Our greatest signs}, we have already clarified that it refers to all the signs collectively and is not exclusive to the hand.

Issue 5: The command to go to Pharaoh

After demonstrating this sign, the Almighty immediately commanded him to go to Pharaoh, clarifying the reason: {because he has transgressed} (طغى).

Pharaoh was singled out for mention even though Moses (peace be upon him) was sent to all people because Pharaoh claimed divinity, was arrogant, and was the leader (of the opposition). Therefore, mentioning him first was more appropriate.

Wab narrated that Allah said to Moses (peace be upon him): "Listen to My speech, preserve My command, and go forth with My message. You are under My sight and hearing; My hand and My sight are with you. I have clothed you with a garment of My authority so that you may gain strength in My command. I am sending you to a weak creature of Mine who has scorned My blessings, felt secure from My planning, and been deluded by this world until he denied My right and rejected My Lordship. I swear by My glory, were it not for the proof and excuse I have placed between Myself and My creation, I would have seized him with the seizure of a tyrant. But it is easy for Me, and he has fallen from My sight. So deliver My message to him, invite him to My worship, and warn him of My vengeance. Speak to him with gentle words. Let him not be deceived by the garment of this world, for his forelock is in My hand; he does not blink or breathe except by My knowledge." (This was part of a longer speech.)

Moses remained silent for seven days, not speaking. Then an angel came to him and said, "Answer your Lord concerning what He commanded you concerning His servant."

7 < { He said, "My Lord, expand for me my breast, * And ease for me my task, * And untie the knot from my tongue, * That they may understand my speech. * And appoint for me a helper from my family, * Aaron, my brother. * Strengthen through him my back, * And associate him with me in my affair, * That we may glorify You much, * And remember You much. * Indeed, You have always been, of us, Seeing." } > 7 !

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