Tā-Hā (20): Verses 25–35

Introduction

When Allah Almighty commanded Moses (peace be upon him) to go to Pharaoh, this was a heavy commission. Consequently, he asked his Lord for eight matters, concluding them with a reason that justifies all those requests.

The First Request: {My Lord, expand for me my breast} (20:25)

The term sharḥ (to expand/explain) is used for clarifying speech (making it clear) or for widening a chest (making it spacious). The former is closer to the latter, as clarifying speech requires expansion.

The reason for this request is mentioned elsewhere: {And my breast becomes tight, and my tongue is not fluent} (26:13). Thus, he asked Allah to replace that tightness with spaciousness, saying, {My Lord, expand for me my breast} so that I may understand what You have revealed to me.

Alternatively, it means: "Encourage me so that I may dare to address Pharaoh."

The discussion concerning this verse involves several points:

1. The benefit and conditions of supplication (Duʿāʾ).
2. Why the supplicant mentions only "Lord" (Rabb) among the names of Allah when making a request.
3. The meaning of the expansion of the breast (sharḥ al-ṣadr).
4. What causes the expansion of the breast.
5. How the expansion of the breast occurred for Moses (PBUH) and Muhammad (PBUH).
6. The state of Moses’s breast: Was it already expanded or not?
   • If it was already expanded, asking for expansion would be seeking the already achieved, which is impossible.
   • If it was not expanded, this is false for two reasons:
     • First: Allah had already informed him of everything related to religion (Lordship, servitude, the Hereafter), which covers the religious aspect of sharḥ al-ṣadr. Furthermore, Allah showed kindness by saying, {Go, both of you, to Pharaoh; indeed, he has transgressed} (20:24), spoke gently, showed him great miracles, granted him the station of prophethood after poverty, and bestowed honor upon him. If even a speck of this honor were given to the lowest person, their breast would expand; thus, it is impossible for the one spoken to by Allah not to have an expanded breast after receiving all this.
     • Second: If his breast was not expanded after all this, it would not be appropriate for Allah to entrust him with prophethood, as one whose heart is narrow and troubled is unfit for judgment, let alone prophethood.

This has been covered in the exegesis of {Our Lord, do not impose blame upon us if we forget or err} (2:286). However, we mention some points relevant here:

Perfection has ranks. The highest is being perfect in oneself and perfecting others. Perfection inherent in one's essence is eternal. However, being the perfecter cannot be eternal because perfecting something implies a prior lack of perfection. If perfection were eternal, it would be impossible for it to act upon anything, as perfecting the already perfect is impossible. Thus, while Allah is eternally perfect in essence, He becomes the perfecter in time.

If one argues that if perfecting is a quality of perfection, then Allah lacking this quality eternally means He was deficient, which is impossible: We reply that deficiency only applies if the action were possible eternally. We have established that eternal action is impossible, so eternal perfecting is impossible. Its absence is not a deficiency, just as saying Allah cannot create a being like Himself is not a deficiency because such a creation is inherently impossible. Similarly, saying He does not know the detailed count of the movements of the inhabitants of Paradise is not a deficiency, as their movements are infinite, and the infinite cannot have a detailed count.

The Creation and Bestowal of Existence: Allah intended creation, which is perfecting the deficient, as contingent beings are capable of existence, and existence is a perfection. Allah’s power to perfect necessitated setting the "table of perfection" for contingent beings. He seated some non-existent beings at this table and not others for several reasons:

1. Non-existent beings are infinite; bringing them all into existence would involve the infinite entering existence.
2. If He brought all into existence, He would no longer be capable of creating, as creating the existent is impossible. This act of perfection would lead to the perfectioner becoming incapable (a deficiency).
3. If all entered existence, distinction would cease, and the capable would not be distinguished from the necessitated. Power is perfection, but necessity (in existence) is a deficiency.

Therefore, He brought some contingent beings into existence.

Addressing Objections to Creation: Objection 1: Existents are finite, while non-existents are infinite. The finite cannot relate to the infinite. Thus, the hospitality is only for the few, while the deprivation is for the infinite, which does not constitute existence. Objection 2: If the selection of some was based on merit, who granted that merit? If not based on merit, it is arbitrary, which is impossible for the Most Generous of the generous.

The Answer: These doubts arise because humans try to measure divine action by human standards, which is invalid. They are not questioned about what they do, whereas Allah is questioned about what He does.

This existence flowing from the light of His Mercy upon all contingent beings is the general hospitality and comprehensive table, intended by {And My mercy encompasses all things} (7:156).

Ranks of Existence: Existents are divided into inanimate matter and living beings. Inanimate matter is like non-existence relative to animals, as the inanimate has no awareness of its own existence; its existence is like non-existence, and its non-existence is like existence. Animals distinguish between the existent and the non-existent. Furthermore, inanimate matter serves as a tool for animals, who are like masters, and matter is like obedient servants. Thus, animality is superior to materiality.

Just as His Mercy necessitated setting the table of existence for some non-existents and not others, it necessitated setting the table of life for some existents and not others. Life, relative to inanimate matter, is like light to darkness, sight to blindness, or existence to non-existence. Thus, some existents became living, perceiving what is suitable and unsuitable, pleasure and pain, good and evil.

These living beings then said: "O Lord of lords! Although we received the garment of existence and the garment of life, and You honored us with them, our need has increased. When we were non-existent or inanimate, we did not need what was suitable or fear what was harmful. But now that we have existence and life, we need to seek what is suitable and repel what is harmful. If we had no power to flee, seek, repel, or attract, we would remain like paralyzed cripples on the road, exposed to calamities."

Therefore, they asked for the power and strength from the treasuries of His Mercy to enable seeking and fleeing. Perfect Mercy necessitated granting power to some living beings, just as it granted life to some existents.

The capable beings then said: "Our generous God! Life and power without intellect are only for two types: either the insane chained in shackles, or the beasts used for carrying burdens. All these are attributes of deficiency. You have elevated us from the valley of deficiency to the peak of perfection. Bestow upon us the intellect—Your noblest creation and most cherished invention—which You honored by saying, '(By it) I humiliate, and by it I reward, and by it I punish,' so that we may attain the complete garments and perfect virtue from the treasuries of Your Mercy."

So, He gave them intellect and sent the light of insight and the essence of guidance into their spirits. At this stage, they attained the four garments: existence, life, power, and intellect.

The Supremacy of Intellect: Intellect is the seal (khātim) of all these gifts, and the seal must be the best. Just as our Prophet (PBUH) was the seal of the Prophets and thus the best among them, and man is the seal of corporeal creations and thus the best among them, so too, intellect, being the seal of the gifts flowing from the Presence of Majesty, is the best and most complete gift.

Intellect then looked at itself and saw itself like a platter full of precious jewels, or like a sky full of shining stars—these are the necessary, self-evident sciences ingrained in the minds and clear thoughts. Just as the stars fixed in the heavens are signs guiding travelers in the darkness of land and sea, so too are the jewels ingrained in the sky of intellect shining stars guiding those traversing the darkness of the corporeal world toward the lights of the spiritual world and the expanse of the heavens.

When intellect observed these shining stars and brilliant jewels, it saw the mark of contingency (ḥudūth) upon them and upon all these gifts. From these marks, it inferred the Marker, and from these inscriptions, the Inscriber. It realized that the Inscriber is different from the inscription, and the Builder is different from the building.

Then, from the highest sky of contingent things, windows opened to the lights of the Eternal Realm, and the Eternal Realm of eternity and majesty was observed. Since intellect observed the lights of eternity from the darkness of contingency and possibility, the awe of the Eternal lights overwhelmed it, blinding its eyes. It remained bewildered and naturally turned to the Effuser of lights, saying: {My Lord, expand for me my breast}, for the seas are deep, the darknesses are dense, and there are robbers on the path—internal and external enemies, and many devils among men and jinn. If You do not expand my breast and aid me in all matters, I will fail, and these gifts will become a cause for affliction rather than attaining degrees. This is the meaning of {My Lord, expand for me my breast}.

This is because every action, word, movement, or stillness originating from a servant requires their will (irādah). An action cannot occur without the servant willing it. This will is a created attribute, requiring a creator. If the servant were the creator of their own will, it would require another will, leading to infinite regress. Therefore, the will must ultimately be created by the Sustainer of the universe, who is the one who facilitates matters and perfects all things.

The precise reality is that the occurrence of an attribute requires a recipient (qābil) and an agent (fāʿil). He expressed the recipient's readiness by saying, {My Lord, expand for me my breast}, and expressed the attainment of the agent by saying, {And ease for me my task}. This indicates that Allah grants the recipient its receptivity and the agent its agency. This is why the early Muslims used to say, "O Initiator of blessings before deserving them."

The combination of these two statements serves as conclusive proof that all events in this universe occur by His Decree, Predestination, Wisdom, and Power.

Alternatively, Moses (PBUH) was saying: "My God, I am not satisfied with the expansion of the breast; I ask You for the execution of the command and the attainment of the goal, hence {And ease for me my task}."

Or, since Allah granted him the four garments (existence, life, power, intellect), it is as if He said: "Moses, since I gave you these four gifts, you must offer four services in return, one for each blessing." Moses asked, "What are those services?" He was told: {Establish prayer for My remembrance} (20:142), which contains four types of service: standing, recitation, bowing, and prostration. By performing prayer, you have matched every blessing with a service.

When Allah granted him the fifth gift, the garment of Prophethood, Moses asked, {My Lord, expand for me my breast}, so that I may know how to match this blessing with service. He was told to strive in delivering the message as required. Moses replied, "My Lord, this is beyond me due to my weakness, limited means, and the power of my adversary. So, expand my breast and ease my task for me."

Chapter Two: On {My Lord, expand for me my breast}

Supplication is a means of drawing near to Allah. Moses (PBUH) engaged in this supplication seeking closeness. This requires explaining two things: that supplication is a means of closeness, and that Moses sought closeness through it.

Evidence that Supplication is a Means of Closeness: This is indicated by several points in the Quran where questions and answers are mentioned, both fundamental (Usūlī) and secondary (Furūʿī).

• Fundamental Examples: Questions about the new moons (2:189), the Spirit (17:85), the mountains (20:105), and the Hour (79:42).
• Secondary Examples: Numerous verses in Surah Al-Baqarah (2:215, 217, 219, 220, 222), Al-Anfāl (1:1), Al-Kahf (83:83), Yunus (53:53), An-Nisāʾ (4:176), and Al-Baqarah (2:186).

These questions and answers appear in different forms:

1. The question is mentioned, followed by the command to the Prophet (PBUH): Say (Qul). This confirms the prophethood of Muhammad (PBUH) and his honor in being addressed by Allah to deliver the revelation.
2. The question is mentioned, followed by Then say (Fa-qul), indicating immediate response, as in the case of the mountains (20:105). This is because the question about the mountains touches upon fundamental principles (eternity or permanence), requiring an immediate answer to prevent doubt, which is disbelief. The answer, {My Lord will scatter them with a scattering} (20:105), shows scattering is possible, proving they are not eternal or necessarily existent.
3. The question is mentioned, but the answer is omitted (e.g., the Hour, 79:42). The wisdom is that specifying the time of the Hour involves harms we have previously explained. This shows some questions are not answered.
4. The answer is given without the word Qul or Fa-qul, as in {And when My servants ask you concerning Me—indeed I am near} (2:186).

Wisdoms behind the Omission of Qul in (2:186):

1. It indicates the great status of supplication, being one of the greatest acts of worship. It is as if Allah says: "In matters other than supplication, you need an intermediary (to convey the answer); but in the station of supplication, there is no intermediary between Me and you." This is contrasted with narrating stories of others, where the Prophet (PBUH) is commanded to speak (e.g., {Recite to them the story of Adam's two sons} (5:27)). If asked about Himself, the Prophet (PBUH) should remain silent, allowing Allah to speak.
2. {When My servants ask you concerning Me} indicates the servant’s right to ask, and {indeed I am near} indicates the Lord is near the servant.
3. He said, "I am near him," not "the servant is near Me." This is profound: the servant is contingent, existing at the center of nothingness and annihilation. How can he be near? Rather, the Truth (Allah) is near, for by His grace, He brought the servant into existence and drew him near Himself. Closeness is from Him, not the servant.
4. As long as the supplicant’s mind is occupied with anything other than Allah, he is not truly supplicating. When he annihilates everything else and is absorbed in knowing the One True God, it is impossible for him to remain in a state of annihilation from all else while simultaneously turning to something else. Thus, the intermediary is removed, and He says, {For I am near}.

This establishes the virtue of supplication as one of the greatest acts of drawing near. A servant wishing to present a gift to his Master should offer the best gifts. Thus, when Moses (PBUH) wished to present the best offering of obedience and worship to the Divine Presence, he offered the gift of supplication: {My Lord, expand for me my breast}.

Second Evidence for the Virtue of Supplication: The Prophet (PBUH) said: "Supplication is the marrow of worship." The first command given to Moses (PBUH) was worship: {Indeed, I am Allah; there is no deity except Me} (20:14) is a statement, but the command is {So worship Me} (20:14). Since the first command was worship, the first offering of worship Moses presented to the Lordship was the offering of supplication: {My Lord, expand for me my breast}.

Third Evidence: Supplication is a type of worship, just as prayer and fasting are. This is supported by verses like {And when My servants ask you concerning Me—indeed I am near. I answer the prayer of the supplicant when he calls upon Me} (2:186), {And your Lord says, "Call upon Me; I will respond to you"} (40:60), and others commanding supplication.

Objections to Supplication (by some ignorant people):

1. Since Allah knows what is in the souls, what need is there for supplication?
2. If the desired outcome is known to occur, there is no need for supplication; if it is known not to occur, there is no benefit.
3. Supplication resembles commanding and forbidding, which is bad manners from a servant toward the Master.
4. If what is sought is beneficial, the Wise will not neglect it; if it is not beneficial, it is not permissible to ask for it.
5. The highest station of the truthful is contentment with God's decree, and supplication contradicts this by implying seeking and asking.
6. A narration states: "Whoever is occupied by My remembrance instead of asking Me, I will give him better than what I give to those who ask." This suggests leaving supplication is better.
7. Abraham (PBUH) was highly praised for abandoning supplication and being content with Allah knowing his state: "My sufficiency is His knowledge of my state."

Answers to Objections:

1. The purpose of supplication is not to inform Allah, but an act of humility, like other acts of humility.
2. This is like saying to a hungry person: if satiety is known to occur, there is no need to eat; if not, there is no benefit.
3. Although the form is imperative, the manner of humility and awe overrides the command aspect.
4. It is possible for something to become beneficial contingent upon prior supplication.
5. If one supplicates to show humility and then accepts what Allah decrees, that is the highest station, which answers the rest of the objections if supplication is established as worship.

Since Allah commanded worship and prayer generally, He legislated supplication, the most sublime form of worship.

Fourth Evidence for the Virtue of Supplication: Allah did not just command it; He indicated displeasure if one does not ask: {Then why did they not, when Our might reached them, humble themselves?} (6:43). The Prophet (PBUH) said: "No one should say, 'O Allah, forgive me if You will.'" One must be resolute. This is why Moses (PBUH) was resolute in his supplication: {My Lord, expand for me my breast}.

Fifth Evidence for the Virtue of Supplication: {And your Lord says, "Call upon Me; I will respond to you"} (40:60). This is a great honor for our Ummah. The Children of Israel were highly favored, yet when Moses reminded them of blessings, they asked him to supplicate on their behalf (2:68). The disciples of Jesus (PBUH), despite their status, asked him to request a table from heaven (5:112). Allah removed this intermediary for our Ummah, addressing them directly: {Call upon Me; I will respond to you} and {Ask Allah of His bounty} (4:32). Knowing this great virtue granted to this Ummah, Moses (PBUH) wished to be among them and raised his hands, beginning with {My Lord, expand for me my breast}.

Moses's Supplication in Light of Divine Titles: Allah said, {And when My servants ask you concerning Me—indeed I am near} (2:186). Allah categorized servants into seven types:

1. Servants of Infallibility: {Indeed, over My [true] servants, you will have no authority} (15:42). Moses (PBUH) had special infallibility: {And I have chosen you for Myself} (20:41). He asked for an increase in infallibility: {My Lord, expand for me my breast}.
2. Servants of Selection: {And peace be upon His servants whom He has chosen} (27:59). Moses was specially chosen: {He said, "O Moses, indeed I have chosen you over the people with My messages and with My words"} (7:144). He asked for an increase in selection: {My Lord, expand for me my breast}.
3. Servants of Good Tidings: {Give good tidings to My servants, who listen to the word and follow the best of it} (39:17-18). Moses was specially promised: {And I have chosen you, so listen to what is revealed} (20:13). He asked for an increase in good tidings: {My Lord, expand for me my breast}.
4. Servants of Honor: {O My servants, no fear will come upon you that day} (43:68). Moses was specially secured: {Fear not; indeed, I am with you both} (20:46). He asked for an increase in security: {My Lord, expand for me my breast}.
5. Servants of Forgiveness: {Inform My servants that surely I am the Forgiving, the Merciful} (15:49). Moses was specially granted forgiveness: {My Lord, forgive me} (38:35). He asked for an increase: {My Lord, expand for me my breast}.
6. Servants of Service: {Worship your Lord} (2:21). Moses was specially dedicated: {And I have chosen you for Myself}. He asked for an increase in service: {Expand for me my breast}.
7. Servants of Closeness: {And when My servants ask you concerning Me—indeed I am near. I answer the prayer of the supplicant when he calls upon Me} (2:186). Moses was specially granted closeness: {And We called him from the side of the Mount at the right, and We brought him near for a private conversation} (19:52). He asked for the perfection of closeness: {My Lord, expand for me my breast}.

Chapter Three: On {My Lord, expand for me my breast}

There are several interpretations:

1. Allah addressed him with six weighty matters: (1) Knowing the Oneness of God: {Indeed, I am Allah; there is no deity except Me} (20:14); (2) Command to worship and pray (20:14); (3) Knowledge of the Hereafter: {Indeed, the Hour is coming} (20:15); (4) Wisdom in His worldly actions: {And what is that in your right hand, O Moses?} (20:17); (5) Presentation of great miracles (20:23); and (6) Being sent to the most arrogant people in disbelief. These difficult tasks required strength. Moses (PBUH) sought to compensate for this potential weakness by seeking closeness to Allah through supplication: {My Lord, expand for me my breast}. Alternatively, he feared the devils of men and jinn and sought closeness through supplication to be safe from their mischief.
2. He intended to go to Pharaoh and his people and wished to cut off all reliance on creation. He knew that whoever supplicates his Lord, Allah draws him near, at which point all hopes in others cease. Hence, {My Lord, expand for me my breast}.
3. Existence is like light, and non-existence is like darkness. Everything other than Allah is pure non-existence. All things are in the darkness of non-existence and the shadows of the corporeal and possible world. He said, {My Lord, expand for me my breast}, so that his heart may sit in the splendid light of gnosis. The one sitting in light does not see those sitting in darkness. This is why he followed it with {And ease for me my task}, because one absorbed in this state is not free for worldly matters.
4. "My Lord, expand my breast," because the eye of the eye (the faculty of perception) is weak. "O my God, shine the sun of success so that I may see everything as it truly is." This is similar to the Prophet Muhammad's (PBUH) supplication: "Show us things as they are."

Expansion of the breast is a prerequisite for the divine lights to shine in the heart, and listening is a prerequisite for understanding the speech. Allah gave Moses the second prerequisite: {Go, both of you, to Pharaoh...} (20:24), and then Moses requested the first prerequisite: {My Lord, expand for me my breast}. When the matter reached Muhammad (PBUH), he was told, {And say, "My Lord, increase me in knowledge"} (20:114), as knowledge was the ultimate goal. Since Moses was like the prerequisite for Muhammad’s prerequisite, he was given the prerequisite. Since Muhammad was the intended goal, he was given the goal. How subtle is Allah's wisdom in everything!

5. The supplicant has two attributes: being a servant of the Lord ({And when My servants ask you concerning Me...} (2:186)) and having the Lord for him ({And your Lord says, "Call upon Me..."} (40:60)). Allah attributed Himself to us, but not us to Himself. The one engaged in supplication has perfected both aspects. Moses (PBUH) wished to revel in this garden, saying, {My Lord, expand for me my breast}.
6. Allah honored Moses (PBUH) by saying, {And We brought him near for a private conversation} (19:52). Moses seemed to say: "My Lord, since You said, 'We brought him near,' I became near to You, but I desire Your nearness to me." Allah replied: "Have you not heard My saying, {And when My servants ask you concerning Me—indeed I am near} (2:186)? So engage in supplication until I become near to you." Hence, {My Lord, expand for me my breast}.
7. Moses said, {My Lord, expand for me my breast}, while Allah said to Muhammad (PBUH), {Have We not expanded for you your breast?} (94:1). Furthermore, Allah did not leave Muhammad (PBUH) at that stage but said, {And [have made you] a shining lamp} (33:46). Observe the difference: the expansion of the breast is making the breast receptive to light, while the shining lamp is giving the light. The difference between Moses (PBUH) and Muhammad (PBUH) is like the difference between the receiver and the giver. We say: Our God, our religion (the testimony of "There is no god but Allah") is light, ablution is light, prayer is light, the grave is light, and Paradise is light. By the right of the lights You gave us in this world, do not deprive us of the lights of Your grace and bounty on the Day of Resurrection.

Chapter Four: On {My Lord, expand for me my breast}

The Messenger of Allah (PBUH) was asked about the expansion of the breast and replied: "It is a light cast into the heart." When asked for its sign, he said: "Detachment from the abode of delusion, turning toward the abode of eternity, and preparation for death before its arrival."

This is supported by {Is he whom Allah has expanded his breast to Islam, and he is upon a light from his Lord...} (39:22).

Allah described ten things with the attribute of light:

1. His Essence: {Allah is the Light of the heavens and the earth} (24:35).
2. The Messenger: {There has come to you from Allah a light and a clear Book} (5:15).
3. The Qur'an: {And follow the light which has been sent down with him} (7:157).
4. Faith (Īmān): {They wish to extinguish the light of Allah with their mouths} (9:32).
5. Allah's Justice: {And the earth will shine with the light of its Lord} (39:69).
6. The Moon's radiance: {And made the moon therein a light} (71:16).
7. Daytime: {And made the darknesses and the light} (6:1).
8. Clear proofs (Bayyināt): {Indeed, We sent down the Torah, in which is guidance and light} (5:44).
9. The Prophets: {Light upon light} (24:35).
10. Gnosis (Maʿrifah): {The example of His light is like a niche wherein is a lamp} (24:35).

If this is established, Moses (PBUH) was asking:

1. {My Lord, expand for me my breast} with the knowledge of the lights of Your Majesty and Greatness.
2. With being adorned with the morals of Your Messengers and Prophets.
3. By following Your revelation and obeying Your commands and prohibitions.
4. With the light of faith and certainty in Your Divinity.
5. By being shown the secrets of Your justice in Your judgment and wisdom.
6. By transitioning from the light of Your sun and moon to the lights of the majesty of Your Might, as Abraham (PBUH) did when he moved from the star, moon, and sun to the Presence of Might.
7. By transitioning from observing Your day and night to observing the day of Your bounty and the night of Your justice.
8. By being shown the collection of Your signs and the anchors of Your proofs in Your earth and heavens.
9. By being made to follow the pattern of the preceding Prophets and resemble them in submission to the Lord of the worlds.
10. By making the lamp of faith in my heart like the niche containing the lamp.

The expansion of the breast means igniting light in the heart until the heart becomes like a lamp, and that light is like fire. To light a lamp, seven things are needed: flint, stone, tinder, sulfur, lamp holder, wick, and oil. When a servant asks for the light (expansion of the breast), he needs these seven:

1. Flint of Struggle (Mujāhadah): {And those who strive in Our cause, We will surely guide them to Our paths} (29:69).
2. Stone of Humility (Taḍarruʿ): {Call upon your Lord humbly and quietly} (7:55).
3. Tinder of Restraining Desire (Hawā): {And forbade the soul from [unlawful] inclination} (79:40).
4. Sulfur of Repentance (Inābah): {And turn to your Lord} (39:54).
5. Lamp Holder of Patience (Ṣabr): {And seek help through patience and prayer} (2:153).
6. Wick of Gratitude (Shukr): {If you are grateful, I will surely increase you [in favor]} (14:7).
7. Oil of Contentment (Riḍā): {And be patient for the decree of your Lord} (52:48), meaning be content with your Lord's judgment.

When these tools are ready, one should not rely on them but seek the goal only from His Presence: {Whatever Allah extends of mercy—none can withhold it} (35:2). Then, seek it with awe and submission: {And all voices will be humbled for the Most Merciful, so you will hear nothing but a faint sound} (20:108). At that point, one raises the hand of supplication and says, {My Lord, expand for me my breast}, and then he hears, {You have certainly been granted your request, O Moses} (20:36).

Spiritual Light vs. Physical Sun: This spiritual light (expansion of the breast) is superior to the physical sun for twelve reasons:

1. The sun is veiled by clouds, but the sun of gnosis is not veiled by the seven heavens ({The good word ascends to Him} (35:10)).
2. The sun sets at night, but the sun of gnosis does not set ({Indeed, the hours of the night are more intense in effect} (73:6)). The most complete spiritual gifts are attained at night.
3. The sun perishes ({When the sun is enveloped [in darkness]}) (81:1), but the sun of gnosis does not perish ({Peace, a word from a Lord, the Merciful} (36:58)).
4. The sun is eclipsed by the moon, but the sun of gnosis (knowing "There is no god but Allah") does not have its light reach the corporeal realm unless the moon (knowing "Muhammad is the Messenger of Allah") confronts it.
5. The sun darkens faces, but gnosis whitens them ({The Day when some faces will turn white and some faces will turn black}) (3:106).
6. The sun burns, but gnosis saves from burning.
7. The sun causes cracks, but gnosis elevates ({The good word ascends to Him} (35:10)).
8. The sun benefits in this world, but gnosis benefits in the Hereafter ({And the enduring good deeds are better} (18:46)).
9. The sun is an adornment for the people of earth, but gnosis on earth is an adornment for the people of heaven.
10. The sun is superior in form but inferior in meaning (indicating envy and arrogance), whereas divine gnoses are inferior in form but superior in meaning (indicating humility and honor).
11. The sun knows the condition of creatures, but gnosis allows the heart to reach the Creator.
12. The sun shines upon the friend and the enemy, but gnosis is only attained by the friend.

Further Points (Nukat):

1. Allah lit the sun for annihilation ({Everyone upon it is fleeting} (55:26)), but He lit gnosis for permanence. If a devil approached the sun, it would burn; how can a devil approach the gnosis created for permanence?
2. Allah lit the sun in the sky to remove darkness from your house from afar; will He not light the sun of gnosis in your heart to remove the darkness of sin and disbelief from it, given its closeness?
3. Whoever lights a lamp constantly tends to it. Allah is the one who lights the lamp of gnosis ({But Allah has endeared faith to you...} (49:7)), so will He not sustain it? This is the meaning of {My Lord, expand for me my breast}.
4. If a thief sees a lamp lit in a house, he does not approach it. Since Allah has lit the lamp of gnosis in your heart, how can the devil approach it?

Nine Honors Granted to the Believer's Heart:

1. Life: {Or is one who was dead and We gave him life...} (6:122). Moses sought spiritual life: {My Lord, expand for me my breast}. The point is: whoever revives a dead land owns it. Since Allah revived the heart with the light of faith, how can anyone else have a share in it? Faith is the life of the heart; disbelief is its death.
2. Healing: {And heal the breasts of a believing people} (9:14). Moses sought healing: {My Lord, expand for me my breast}. The point is: since healing is placed in honey, it remains healing forever; since healing is placed in the breast, it should remain forever.
3. Purity: {Those are the ones whom Allah has tested their hearts for righteousness} (49:3). Moses sought the purity of righteousness: {My Lord, expand for me my breast}. The point is: if a goldsmith tests gold once, he does not put it in fire again. Since Allah tested the believer's heart, how can He put it in fire a second time? (He puts the disbeliever's heart in fire to distinguish the wicked from the pure).
4. Guidance: {And whoever believes in Allah - He will guide his heart} (64:11). Moses sought increased guidance: {My Lord, expand for me my breast}. The point is: the Messenger guides the self, the Qur'an guides the spirit, and the Master guides the heart. Guidance from disbelief by the Messenger is sometimes attained and sometimes not ({Indeed, you do not guide whom you love, but Allah guides whom He wills} (28:56)). Guidance of the spirit by the Qur'an is sometimes attained and sometimes not ({He causes many to go astray by it and causes many to be guided by it} (2:26)). But the guidance of the heart, being from Allah, never ceases, as the Guide never ceases ({And Allah guides whom He wills to a straight path} (10:25)).
5. Inscription: {Those have written upon their hearts faith} (58:22). Moses sought this inscription: {My Lord, expand for me my breast}. Points: (1) Paper has little value, yet burning the Qur'an written on it is forbidden; how fitting is it that the believer's heart, inscribed with the knowledge of God's Essence and Attributes, should not be burned. (2) Bishr al-Hāfī honored a piece of paper with Allah's name and attained happiness in both worlds; honoring the heart containing the knowledge of Allah is more fitting. (3) Paper without writing gains immense value when Allah's Greatest Name is written on it, to the extent that a person in a state of major impurity may not touch it. The heart containing the noblest of creatures ({And We have certainly honored the children of Adam} (17:70))—how can the evil devil be permitted to touch it?
6. Tranquility (Sakīnah): {It is He who sent down tranquility into the hearts of the believers} (48:4). Moses sought tranquility: {My Lord, expand for me my breast}. The point is: the servant's needs are infinite, and if he were given everything in the world, it would not suffice him. Only infinite perfection, which is Allah, suffices infinite need. Hence, {Indeed, by the remembrance of Allah hearts find rest} (13:28).
7. Love and Adornment: {But Allah has endeared faith to you and has made it pleasing in your hearts} (49:7). The point is: if one throws a seed into the earth, he does not spoil or burn it. Allah cast the seed of love into the earth of the heart, so how could He burn it?
8. Reconciliation: {And He brought your hearts together in love} (8:63). The point is: Muhammad (PBUH) reconciled the hearts of his Companions, and He did not leave them whether present or absent. How could the Merciful abandon them?
9. Assurance (Ṭumaʾnīnah): {Indeed, by the remembrance of Allah hearts find rest} (13:28). Moses sought assurance: {My Lord, expand for me my breast}. The point is that the servant's need is endless.

The State of the Disbelievers' Hearts: Since the reality of the expansion of the breast for believers is known, know the state of the disbelievers' hearts: (1) When they deviated, Allah made their hearts deviate. (2) Then they turned away, so Allah turned their hearts away. (3) In their hearts is a disease. (4) We made their hearts hard. (5) We placed over their hearts coverings lest they understand. (6) Allah has sealed their hearts. (7) Or are there locks upon [their] hearts? (8) Nay, but there is rust upon their hearts. (9) Those are the ones whom Allah has sealed their hearts.

O our God and Master, by Your grace and bounty, close these nine doors of Your abandonment from us, mend us with Your grace, and open for us these nine doors of Your bounty by Your grace and mercy. You are capable of all things.

Chapter Five: On the Reality of the Expansion of the Breast

Scholars mention two views:

1. The heart should have no attachment to this world, neither desire nor fear. Desire relates to attachment to family, children, and securing their interests. Fear relates to enemies and rivals. When Allah expands the breast, everything related to the world shrinks in his view, becoming like flies, lice, or mosquitoes—neither desired nor feared. Thus, the heart turns entirely toward seeking Allah's pleasure. The heart is like a spring, and human power, due to its weakness, is like a small spring. If the water of one spring is divided among many streams, each becomes weak. But if all the water pours into one place, it becomes strong. Moses (PBUH) asked his Lord to expand his breast by making him averse to the defects and ugliness of the world, so that his heart would become repulsed by it, turning entirely toward the realm of holiness and the stations of the spiritual beings.
2. Since Moses (PBUH) was appointed to a great station, he required difficult tasks: preserving revelation, constant service to the Creator, and reforming the corporeal world. He was tasked with managing two worlds. Attention to one prevents engagement with the other (e.g., sight prevents hearing, and hearing prevents sight and imagination). Since Moses needed all faculties, and one who is intimate with the beauty of Truth becomes alienated from the beauty of creation, he asked Allah to expand his breast by pouring perfection of power into him, making his power sufficient to manage the two worlds. This is the meaning of sharḥ al-ṣadr.

Examples Illustrating this Meaning:

• First Example (The Kingdom): The body is like a kingdom, the breast like a fortress, the heart like the palace, the core (takhkt) like the throne, the spirit like the king, the intellect like the vizier, desire like the chief administrator bringing blessings, anger like the general dealing with punishment, and the senses like spies. Satan is the enemy of this city, fortress, and king. Satan is the king, and desire, greed, and base morals are his soldiers. The first thing Satan did was expel the spirit's vizier (intellect), replacing the intellect's call to God with the call to Satan. The spirit then gave acumen to aid the intellect, so Satan countered acumen with lust (which moves toward worldly pleasures). The spirit then supplied thought to strengthen acumen regarding present and absent defects (as "an hour of contemplation is better than a year of worship"). Satan countered thought with heedlessness. The spirit then gave forbearance and steadfastness (as haste makes the good seem bad). This is why the heavens and earth were created in six days—to teach forbearance and steadfastness. Your heart and breast are this fortress. This fortress has a moat: asceticism in the world, and a wall: love for the Hereafter and Allah. If the moat is deep and the wall strong, Satan’s army cannot breach it. If the moat of asceticism is shallow and the wall of love for the Hereafter weak, the enemy can breach the fortress of the breast, station his troops (desire, conceit, arrogance, stinginess, bad assumptions about God, tale-bearing, backbiting), confining the king (spirit) in the palace. When the reinforcement of success comes and expels this army, the matter expands, the breast is opened, the darkness of Satan departs, and the lights of the guidance of the Lord of the worlds enter. This is the meaning of {My Lord, expand for me my breast}.
• Second Example (The Light Source): The heart is the source of light. Preoccupation with spouse, children, socializing, and fear of enemies are veils preventing the light of the heart's sun from reaching the expanse of the breast. When Allah strengthens the servant's insight so he observes the impotence and uselessness of creatures in both worlds, they shrink in his eyes, as they are pure non-existence ({Everything is perishing except His Face} (28:88)). The servant contemplates all that is other than Allah until he sees them as pure non-existence. Then the veil between his heart and the lights of Allah's Majesty is removed, and the heart fills with light—this is the expansion of the breast.

Chapter Six: On the Breast

The word ṣadr (breast) sometimes refers to the heart, as in {Is he whom Allah has expanded his breast to Islam...} (39:22) and {And what is in the breasts} (100:10). Sometimes it refers to the space within the breast, as in {For indeed, the eyes are not blinded, but blinded are the hearts which are in the breasts} (22:46).

Scholars differed on whether the seat of intellect is the heart or the brain; the majority of theologians hold it is the heart. We explained this in Surah Ash-Shuʿarāʾ. Some say there are four related terms: Ṣadr (breast), Qalb (heart), Fuʾād (mind/inner heart), and Lubb (core/intellect).

• Ṣadr is the seat of Islam.
• Qalb is the seat of faith ({Allah has made faith dear to you and has made it pleasing in your hearts} (49:7)).
• Fuʾād is the seat of gnosis ({The heart did not deny what it saw} (53:11)).
• Lubb is the seat of monotheism ({Only those of understanding will remember} (13:19)).

The heart, when first sent to this world, was sent empty of inscriptions, like a blank slate, analogous to the Preserved Tablet in the body's world. Allah then writes upon it with the pen of Mercy and Majesty everything related to the world of intellect—the inscriptions of existents and the forms of essences—which constitutes a single line until the end of this smaller world's appointed time. This is the abstract form and the purified state.

The intellect then boards the ship of success and casts it into the seas of the waves of the intelligible and the spiritual worlds. From the breezes of Majesty and Greatness, it sometimes gains the ease of felicity and sometimes the harshness of turning away. Sometimes the ship of contemplation reaches the bright side of Majesty, divine lights shine upon it, and the intellect is freed from the darkness of error. Sometimes the ship plunges into the whirlpools of ignorance, breaks, and sinks. Wherever the ship is in the tumultuous waves of might, the ship's guardian needs to seek lights and guidance, saying: {My Lord, expand for me my breast}.

When the intellect ascends from the depths of possibility to the heights of necessity, its preoccupation with contemplating essences and engaging with the abstract and transcendent increases. Every essence is either with Him or for Him. If it is with Him, the insight fills with the lights of Divine Majesty, and there remains no capacity to contemplate other lights; everything else vanishes. If contemplation is directed toward what is for Him, a strange state occurs: if a pure crystal sphere is placed under the sun's rays, the reflected rays burn the spot where they converge. All contingent essences are like this pure crystal placed opposite the sun of Holiness, the light of Greatness, and the rising place of Majesty. If the heart turns toward them, it acquires a relationship with all of them, and the ray of Divine Glory reflects from each one onto the heart, burning it. The greater the burning agent, the more complete the burning. Hence, he said: {My Lord, expand for me my breast}, so that I may be strong enough to perceive the degrees of contingencies and reach the station of being burned by the lights of Majesty. This is the meaning of the Prophet's (PBUH) saying: "Show us things as they are." When he witnessed their burning by the lights of Majesty, he said: "I cannot enumerate praise for You."

Chapter Seven: On the Remaining Discussions

He said, {My Lord, expand for me my breast} and not "Expand my breast," to show that the benefit of this expansion returns to Moses (PBUH) and not to Allah. As for the manner of the expansion of the Prophet Muhammad's (PBUH) breast and the comparison between it and Moses's, we will mention it in the exegesis of {Have We not expanded for you your breast?} (94:1). Allah knows best what is correct.

The Second Request: {And ease for me my task} (20:26)

For the Sunnis, this means Allah creates the ease. For the Muʿtazilites, it means Allah moves the motives and incentives by performing facilitating kindnesses (luṭf). If one asks: Allah has already performed every possible kindness, so what is the benefit of this request? We reply: It is possible that there are kindnesses whose performance is only appropriate after this request, so the benefit of the request is the proper performance of those kindnesses.

The Third Request: {And untie a knot from my tongue} (20:27)

This involves several issues:

1. Divine Creation: {He created man, He taught him expression} (55:3-4). He did not say "and He taught him expression" with a conjunction, because that would imply expression is separate from creation. By omitting the conjunction, {He taught him expression} becomes an explanation of {He created man}, as if man is only created when taught expression, returning to the famous saying that the essence of humanity is the rational animal.
2. Consensus of the Wise: They all agree on the greatness of the tongue. Zuhayr said: "The tongue of a man is half his heart, and the other half is his heart; only the form of flesh and blood remains." Ali (RA) said: "Man is but a neglected beast or a represented form without the tongue." This means if we remove mental perception and verbal utterance, only what animals possess remains. They also said: "A man is known by his two small parts: his heart and his tongue." The Prophet (PBUH) said: "A man is hidden beneath his tongue."
3. Adam's Debate with Angels: Virtue was only manifested through speech when Adam informed them of the names: {He said, "O Adam, inform them of their names." And when he informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth?"} (2:33).
4. The Mechanism of Knowledge Transfer: Man is a composite being of spirit and body. His spirit is from the angelic realm, constantly receiving forms of the unseen from there. He then conveys this to the corporeal realm. The means for receiving is mental thought, and the means for conveying is verbal utterance. Just as the means of reception (thought) is one of the greatest acts of worship (contemplation being better than a year of worship), the means of conveyance (utterance) must be the noblest of organs. {My Lord, expand for me my breast} refers to seeking the light that falls upon the spirit, and {And ease for me my task} refers to achieving and facilitating that achievement. Then, perfection in that spiritual reception is attained, leaving only the expressive station: conveying that perfection to others, which only happens through the tongue. Hence, {And untie a knot from my tongue}.
5. Knowledge is the best creation, and giving is the best act of obedience. No organ is nobler than the hand, the instrument of physical giving. Thus, "The upper hand is better than the lower hand." Since knowledge is better than wealth, and the tongue is the instrument for conveying knowledge, the tongue must be the noblest organ. The tongue is the instrument for conveying knowledge, so it must be the noblest organ.

Praise for Silence: Some praised silence for several reasons:

1. The Prophet (PBUH) said: "Silence is wisdom, and few practice it." It is narrated that the limbs tell the tongue: "Fear Allah concerning us; if you are upright, we are upright; if you are crooked, we are crooked."
2. Speech is categorized: purely harmful, predominantly harmful, equal benefit/harm, predominantly beneficial, or purely beneficial. The first two must be abandoned. The third is a defect, and purifying the last two from excess harm is difficult, so abandoning speech altogether is preferable.
3. The tongue addresses everything—existent or non-existent, creator or created, known or imagined—affirming or denying. This scope is unique; the eye only perceives colors/forms, the ear only sounds, the hand only bodies. The tongue has a vast, limitless field, with vast potential for good and a deep sea of evil. It is light in cost and easy to acquire, unlike most sins requiring significant effort.
4. Silence has four names: Ṣamt (silence), Sukūt (keeping quiet), Inṣāt (attentive silence), and Iṣāghah (deep listening). Ṣamt is the most general. Sukūt is refraining from speech when capable. Inṣāt is silence combined with listening. Iṣāghah is listening to what is difficult to perceive (like a secret or a distant sound).

Silence is non-existence, and it has no virtue. Utterance itself is a virtue; the vice lies in what is said. If utterance had no virtue, the Tongue of God would not have asked for the untying of a knot in his tongue.

There are two opinions:

1. It was a congenital defect, so he asked Allah to remove it.
2. It resulted from an incident in his youth: he pulled Pharaoh’s beard. Pharaoh intended to kill him, saying this boy would cause the downfall of his kingdom. Asiyah suggested testing him by offering a date and a hot coal. Moses took the coal and put it in his mouth.
   • Some say the hand and tongue were not burned because the hand is the instrument for taking the staff (proof), and the tongue is the instrument for remembrance (Dhikr). Why should it burn, especially since Abraham (PBUH) was not burned in Nimrod's fire, nor Moses when thrown into the furnace?
   • Some say the hand was burned, but the tongue was not, to preserve the right of mutual eating and association.
   • Some say the tongue was burned, but the hand was not, because the assertion of power was through the hand, while the tongue addressed Pharaoh as "O my father."
   • Some say both were burned, to prevent mutual association and speech.

1. To prevent any flaw in delivering the message.
2. To remove repulsion, as a speech impediment can lead to the speaker being belittled and ignored.
3. To manifest a miracle, just as the speechlessness of Zechariah (PBUH) was a miracle, so too the fluency of Moses (PBUH) was a miracle for him.
4. To seek ease, as addressing Pharaoh in his arrogance was extremely difficult; adding a speech impediment made it nearly impossible. He asked his Lord to remove the knot for relief and facilitation.

Al-Hasan (RA) said the knot was completely removed, based on {You have certainly been granted your request, O Moses} (20:36). This is weak because Moses said, {And untie a knot from my tongue} (using min), not "untie the knot." If one knot was untied, his request was granted. The truth is that most knots were untied, but some remained, as Pharaoh said: {Or am I better than this one who is contemptible and can scarcely make himself clear?} (43:52), meaning he was close to being unable to speak clearly. This indicates he could speak, but some impediment remained.

• Rebuttal 1: {Can scarcely make himself clear} means he cannot present proof or argument.
• Rebuttal 2: Kāda means "almost." If it meant he almost spoke clearly, it would imply a complete negation of clarity, which is false, as he addressed Pharaoh and his people, and they understood him. He said this only to deceive and divert attention.

The people of subtle indication say he asked only for a knot to be untied because the removal of all knots was reserved for Muhammad (PBUH). Since this was the right of the orphan of Abu Talib (Ali ibn Abi Talib), Allah did not deal with it around him.

The Fourth Request: {And appoint for me a minister from my family} (20:29)

Seeking a minister (vizier) is either because he feared his own inability to carry out the task and sought assistance, or because he recognized the great virtue of cooperating in religion, showing solidarity, and removing suspicion in calling people to Allah. This is why Jesus (PBUH) asked, {Who will be my supporters to [the cause of] Allah?} and the disciples replied, {We are the supporters of Allah} (3:52). Allah told Muhammad (PBUH), {Sufficient for you is Allah, and [for] those who follow you of the believers} (8:64). The Prophet (PBUH) said: "I have two ministers in heaven and two in earth; those in heaven are Gabriel and Michael, and those on earth are Abu Bakr and Umar."

The Fifth Request: That the minister be from his family (relatives).

The Sixth Request: That the minister be his brother Aaron.

He asked this for two reasons:

1. Cooperation in religion is a great virtue, and he wanted this rank to be attained only by his family.
2. Each of them had the utmost love and agreement with the other.

Regarding the grammatical status of Hārūn (Aaron): It can be the object of Jaʿl (making) assuming the structure "Make Aaron my brother a minister for me," or it can be an apposition (badal) to wazīran, with akhī being an adjective or apposition to Aaron. Aaron (PBUH) was distinguished by: eloquence (Moses said: {And my brother Aaron is more eloquent than I in speech} (28:34)), gentleness ({He said, "O son of my mother! Do not seize me by my beard or [by] my head"} (20:94)), and being older.

The Seventh Request: {And strengthen through him my back} (20:30)

The Eighth Request: {And make him a partner in my affair} (20:31)

The "affair" here is prophethood. He asked this because he knew Aaron would support him, being older and more eloquent.

Allah then recounts why he made this supplication: {That we may exalt You much * And remember You much} (20:32-33). Exaltation (Tasbīḥ) can be verbal or by belief, and in both cases, it means declaring Allah free from what is unsuitable for His Essence, Attributes, and Actions. Remembrance (Dhikr) means describing Allah with attributes of Majesty and Greatness. Negation precedes affirmation.

Regarding His statement: {Indeed, You have always been, to us, Seeing} (20:34), there are interpretations:

1. You know that in these acts of obedience, we intend only Your Face and pleasure, and no one else.
2. You were "Seeing" because this assistance (from Aaron) is necessary for my prophethood.
3. You are seeing the best interests for us, so grant us what is most suitable for us.

He qualified the supplication this way out of reverence for his Lord, avoiding dictating terms, and fully entrusting the matter to Him.

Divine Response and Further Favors (20:35–37)

{He said, "You have certainly been granted your request, O Moses.} (20:35) {And indeed, We conferred favor upon you another time,} (20:36) {When We inspired to your mother what We inspired,} (20:37)

This refers to the time when Moses was an infant: {“Cast him into the chest and cast him into the river, and the river will throw him onto the shore, where an enemy of Mine and an enemy of his will take him.” And I cast upon you love from Me, and [this was] so that you would be raised under My eye.} (20:38-39)

{When your sister went forth and said, “Shall I direct you to one who will care for him?” So We returned you to your mother that she might be content and not grieve. And you killed a man, but We saved you from distress and tried you with trials.} (20:40)

{And you remained for years among the people of Madyan. Then you came at a determined time, O Moses.} (20:40)

{And I have chosen you for Myself.} (20:41)

{Go, you and your brother, with My signs and do not become lax in My remembrance.} (20:42)

{Go to Pharaoh; indeed, he has transgressed.} (20:43)

{And speak to him with gentle speech; perhaps he may remember or fear.} (20:44)