Tafsir of Ta-Ha 20:24

When He commanded him to go to the tyrannical Pharaoh—may God curse him—he knew that he had been tasked with a momentous matter and a grave affair. It was a task that required the endurance of what only one with a stout heart and a spacious breast could bear.

Thus, he asked his Lord to expand his breast and widen his heart, and to make him forbearing and patient, so that he might receive the hardships that would surely come upon him—hardships that would exhaust the patience of the patient—with beautiful patience and steadfastness. He asked Him to facilitate his affair in general, which was the vicegerency of God on His earth, along with the accompanying burdens of managing great affairs and enduring momentous trials.

If you ask: What is the benefit of "my breast" in His saying, "Expand for me my breast," when the speech would be complete without it? I say: The speech was first made indefinite, as if to say: "Expand for me and facilitate for me." It is understood that there is something to be expanded and something to be facilitated. Then, He clarified and removed the ambiguity by mentioning them explicitly. This is more emphatic in requesting the expansion and facilitation for his breast and his affair than if he had simply said, "Expand my breast and facilitate my affair" in a plain, explanatory manner, for that would be a repetition of the same meaning through both summary and detail.

Regarding the "knot" in his tongue: Ibn Abbas said he had a stutter, based on the tradition of the burning coal. It is narrated that his hand was burned, and Pharaoh tried to treat it but it would not heal. When Moses called him, Pharaoh asked, "To which Lord do you call me?" Moses replied, "To the One who healed my hand when you were unable to." Some say it did not heal so that he would not eat from the same bowl as Pharaoh, thus avoiding the sanctity of sharing a meal.

There is disagreement over whether the knot was removed completely. Some say part of it remained, citing: "And my brother Aaron is more eloquent than me in speech" (Al-Qasas: 34) and "He can hardly make it clear" (Az-Zukhruf: 52). It is said that Al-Husayn ibn Ali (may God be pleased with them both) had a stutter, and the Prophet (peace be upon him) said, "He inherited it from his uncle Moses." Others say it was removed completely, based on: "You have been granted your request, O Moses."

The use of the indefinite "a knot" (rather than "the knot of my tongue") implies he only requested the loosening of a portion of it, desiring to be understood well, not requesting absolute eloquence. "Of my tongue" is an adjective for the knot, as if to say: "A knot from the knots of my tongue."

"A minister" (Wazir): Derived from al-wizr (the burden), because he bears the burdens and expenses of the king. Or from al-wizr (refuge), because the king seeks protection in his opinion and resorts to him for his affairs. Or from al-mu'azara (assistance). Al-Asma'i said the linguistic analogy would be azīr, but the hamza was changed to a waw. This change is justified because the pattern fa'īl often carries the meaning of mufā'il (reciprocity), such as 'ashīr (companion), jalīs (sitter), qa'īd (sitter), khalīl (friend), sadīq (friend), and nadīm (drinking companion). Since it was changed in "his brother," it was changed here as well.

"A minister" and "Aaron" are both objects of "Make for me." The second is placed before the first to emphasize the importance of the ministry. Alternatively, "for me" and "a minister" are the two objects, and "Aaron" is an appositive ('atf bayan) for the minister. "My brother" is a substitute (badal) for Aaron.

All recited "Strengthen" and "Associate him" as imperatives (supplication). Ibn Amir alone recited them as responses to the command. In the codex of Ibn Mas'ud, it is "My brother, and strengthen." In Ubayy ibn Ka'b's, it is "Associate him in my affair and strengthen my back through him."

"My back" (Azri): Strength. "Strengthen it" means to fortify it. That is: Make him my partner in the message so we may cooperate in Your worship and remembrance, for cooperation—as it stirs desires—increases goodness and multiplies it.

"Indeed, You have been of us, All-Seeing": Meaning, You are All-Knowing of our conditions and that mutual support is what benefits us, and that Aaron is the best of helpers and the one to strengthen my arm, for he is older than me in age and more eloquent in tongue.

"He said: 'You have been granted your request, O Moses.'"