When he had grown up to full maturity, We gave him wisdom and knowledge. Thus do We recompense the doers of good.
And when he reached his maturity and full strength, We gave him wisdom and knowledge; and this is how We reward the virtuous.
And when he was fully grown and in the perfection of his strength, We gave him judgment and knowledge; even so do We recompense the good-doers.
Now when [Moses] reached full manhood and had become mature [of mind]. We bestowed upon him the ability to judge [between right and wrong] as well as [innate] knowledge: for thus do We reward the doers of good.
And when he attained his full strength and became firm, We vouchsafed unto him wisdom and knowledge; and Thus We reward the well- doers.
And when he attained his full strength, and was perfect (in manhood), We bestowed on him Hukman (Prophethood, right judgement of the affairs) and religious knowledge [of the religion of his forefathers i.e. Islamic Monotheism]. And thus do We reward the Muhsinun (i.e. good doers - see the footnote of V. 9:120).
And when he reached his maturity, and became established, We gave him wisdom and knowledge. Thus do We reward the virtuous.
When Moses reached the age of full youth and grew to maturity, We bestowed upon him wisdom and knowledge. Thus do We reward those who do good.
And when he reached maturity, and was complete, We bestowed on him Hukm and knowledge. And thus do We reward the doers of good.
And when he reached his full strength and was ripe, We gave him wisdom and knowledge. Thus do We reward the good.
When he came of age and became fully matured, We gave him judgement and knowledge, and thus do We reward the virtuous.
And when he was full grown, and reached the perfection of his strength, We gave him judgment and knowledge. As such We recompense the gooddoers.
And when he attained his full strength and was [mentally] mature, We bestowed upon him judgement and knowledge. And thus do We reward the doers of good.
When he become matured and grow to manhood, We granted him wisdom and knowledge. Thus do We reward the righteous ones.
And when he attained his maturity and became full grown, We granted him wisdom and knowledge; and thus do We reward those who do good (to others).
Walamm<u>a</u> balagha ashuddahu wa<b>i</b>staw<u>a</u> <u>a</u>tayn<u>a</u>hu <u>h</u>ukman waAAilman waka<u>tha</u>lika najzee almu<u>h</u>sineen<b>a</b>
When Moses reached full manhood and maturity, We bestowed upon him wisdom and knowledge: this is how We reward those who do good.
When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good.
وَلَمَّا بَلَغَ أَشُدَّهُۥ وَٱسْتَوَىٰٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
When body and vigour grew stronger and peaked, completing the phase of youth, I granted him knowledge and understanding in religion. Just as I rewarded Moses for his obedience, likewise I reward those who do good in every era and place.
When body and vigour grew stronger and peaked, completing the phase of youth, I granted him knowledge and understanding in religion. Just as I rewarded Moses for his obedience, likewise I reward those who do good in every era and place.
<p>Commentary</p><p>وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ (And when he reached his maturity and became perfect - 28:14). The literal meaning of 'ashudd (أَشُدَّ ) is to attain the peak of strength or intensity. For instance a person gradually develops from the position of juvenile weakness to the strength of adulthood. A time comes when he has attained full strength and vigour that he could achieve. That point in life is called أَشُدَّ 'ashudd. In different parts of the world and for different people this point in life varies according to climate, character of the land, race etc. Some people attain it early while others take time. ` Abd Ibn Humaid has reported that Sayyidna Ibn ` Abbas and Mujahid have placed the age of 'ashudd as 33rd year of one's life. This is called the age of perfection or the age of discernment, when the development of body stops after reaching its peak. After this age a period of hold commences, which lasts until the age of forty. This period is mentioned in the verse as اسْتَوَىٰ Istawa (translated above as became perfect). After the age of forty years the decline and weakness sets in. Hence, it can be said that 'ashudd (أَشُدَّ ) of a person starts from the age of 33 years and lasts through 40 years. (Ruh, Qurtubi).</p><p>آتَيْنَاهُ حُكْمًا وَعِلْمًا (We gave him wisdom and knowledge - 28:14) The word (حُکُم) lukm (translated above as 'wisdom' ) is used here for prophethood, and the word 'knowledge' refers to the knowledge of divine injunctions.</p><p>وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا (And he entered the city at a time of unawareness of its people - 15). Most commentators have interpreted that the word 'city' is used here for the main city of Egypt. The words 'he entered' indicate that Musa (علیہ السلام) ، had gone away somewhere out of Egypt. Then he entered back at a time when people normally sleep. It is also mentioned in the incident of killing of the 'Qibti' that it was the time when Musa (علیہ السلام) had already announced his prophethood and had started preaching the religion of truth. As a result of his preaching some people had converted, and were known as his disciples. The word مِن شِيعَتِهِ (from his group - 28:15) is a proof of that. All these versions give credence to the narration which is quoted by Ibn Ishaque and Ibn Zaid that when Musa (علیہ السلام) had started talking to the people about the religion of truth, the Pharaoh turned against him and wanted to kill him. But on the appeal of his wife, Sayyidah 'Asiyah, he restrained himself, and instead commanded him to go in exile. After that Sayyidna Musa (علیہ السلام) shifted to some hiding place and would come to the city of Egypt occasionally in hiding. Most commentators are of the opinion that by عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا (28:15) the time of afternoon is meant, when people generally take a siesta. (Qurtubi)</p><p>فَوَكَزَهُ مُوسَىٰ (So Musa struck him with his fist). Wakaza (وَكَزَ ) means to box فَقَضَىٰ عَلَيْهِ (28:15). The phrase of Qadahu (قَضَاہ) and Qada 'Alaihi (فَقَضَىٰ عَلَيْهِ ) is used when one is totally finished. Hence, here it means that he killed him. (Mazhari)</p>
Commentaryوَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ (And when he reached his maturity and became perfect - 28:14). The literal meaning of 'ashudd (أَشُدَّ ) is to attain the peak of strength or intensity. For instance a person gradually develops from the position of juvenile weakness to the strength of adulthood. A time comes when he has attained full strength and vigour that he could achieve. That point in life is called أَشُدَّ 'ashudd. In different parts of the world and for different people this point in life varies according to climate, character of the land, race etc. Some people attain it early while others take time. ` Abd Ibn Humaid has reported that Sayyidna Ibn ` Abbas and Mujahid have placed the age of 'ashudd as 33rd year of one's life. This is called the age of perfection or the age of discernment, when the development of body stops after reaching its peak. After this age a period of hold commences, which lasts until the age of forty. This period is mentioned in the verse as اسْتَوَىٰ Istawa (translated above as became perfect). After the age of forty years the decline and weakness sets in. Hence, it can be said that 'ashudd (أَشُدَّ ) of a person starts from the age of 33 years and lasts through 40 years. (Ruh, Qurtubi).آتَيْنَاهُ حُكْمًا وَعِلْمًا (We gave him wisdom and knowledge - 28:14) The word (حُکُم) lukm (translated above as 'wisdom' ) is used here for prophethood, and the word 'knowledge' refers to the knowledge of divine injunctions.وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا (And he entered the city at a time of unawareness of its people - 15). Most commentators have interpreted that the word 'city' is used here for the main city of Egypt. The words 'he entered' indicate that Musa (علیہ السلام) ، had gone away somewhere out of Egypt. Then he entered back at a time when people normally sleep. It is also mentioned in the incident of killing of the 'Qibti' that it was the time when Musa (علیہ السلام) had already announced his prophethood and had started preaching the religion of truth. As a result of his preaching some people had converted, and were known as his disciples. The word مِن شِيعَتِهِ (from his group - 28:15) is a proof of that. All these versions give credence to the narration which is quoted by Ibn Ishaque and Ibn Zaid that when Musa (علیہ السلام) had started talking to the people about the religion of truth, the Pharaoh turned against him and wanted to kill him. But on the appeal of his wife, Sayyidah 'Asiyah, he restrained himself, and instead commanded him to go in exile. After that Sayyidna Musa (علیہ السلام) shifted to some hiding place and would come to the city of Egypt occasionally in hiding. Most commentators are of the opinion that by عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا (28:15) the time of afternoon is meant, when people generally take a siesta. (Qurtubi)فَوَكَزَهُ مُوسَىٰ (So Musa struck him with his fist). Wakaza (وَكَزَ ) means to box فَقَضَىٰ عَلَيْهِ (28:15). The phrase of Qadahu (قَضَاہ) and Qada 'Alaihi (فَقَضَىٰ عَلَيْهِ ) is used when one is totally finished. Hence, here it means that he killed him. (Mazhari)
<h2 class="title">How Musa killed a Coptic Man</h2><p>Having described Musa's beginnings, Allah then tells us that when he reached maturity, and was complete in stature, Allah gave him Hukm and religious knowledge. Mujahid said that this means prophethood.</p><div class="text_uthmani arabic">وَكَذَلِكَ نَجْزِى الْمُحْسِنِينَ</div><p>(And thus do We reward the doers of good.) Then Allah describes how Musa reached the status that was decreed for him, that of Prophethood and speaking to Allah, as a direct consequence of killing the Coptic, which was the reason why he left Egypt and went to Madyan. Allah says:</p><div class="text_uthmani arabic">وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا</div><p>(And he entered the city when its people were unaware.) Ibn Jurayj narrated from `Ata' Al-Khurasani, from Ibn `Abbas, "That was between Maghrib and `Isha'." Ibn Al-Munkadir narrated from `Ata' bin Yasar from Ibn `Abbas, "That was in the middle of the day." This was also the view of Sa`id bin Jubayr, `Ikrimah, As-Suddi and Qatadah.</p><div class="text_uthmani arabic">فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلاَنِ</div><p>(and he found there two men fighting,) meaning, hitting one another and struggling with one another.</p><div class="text_uthmani arabic">هَـذَا مِن شِيعَتِهِ</div><p>(one of his party, ) meaning, an Israelite,</p><div class="text_uthmani arabic">وَهَـذَا مِنْ عَدُوِّهِ</div><p>(and the other of his foes.) meaning, a Coptic. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Muhammad bin Ishaq. The Israelite man asked Musa, peace be upon him, for help, and Musa took advantage of the fact that people were not paying attention, so he went to the Coptic man and</p><div class="text_uthmani arabic">فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ</div><p>(so Musa struck him with his fist and he died.) Mujahid said, "This means he punched him with his fist." And then he died.</p><div class="text_uthmani arabic">قَالَ</div><p>(He said) refers to Musa.</p><div class="text_uthmani arabic">وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلاَنِ هَـذَا مِن شِيعَتِهِ وَهَـذَا مِنْ عَدُوِّهِ فَاسْتَغَـثَهُ الَّذِى مِن شِيعَتِهِ عَلَى الَّذِى مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَـذَا مِنْ عَمَلِ الشَّيْطَـنِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ - قَالَ رَب إِنِّى ظَلَمْتُ نَفْسِى فَاغْفِرْ لِى فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ قَالَ رَبِّ بِمَآ أَنْعَمْتَ عَلَىَّ</div><p>("This is of Shaytan's doing, verily, he is a plain misleading enemy." He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful. He said: "My Lord! For that with which You have favored me,) meaning, `what You have given me of prestige, power and blessings -- '</p><div class="text_uthmani arabic">فَلَنْ أَكُونَ ظَهِيراً</div><p>(I will nevermore be a helper of the criminals!) `those who disbelieve in You and go against Your commands.'</p>
How Musa killed a Coptic ManHaving described Musa's beginnings, Allah then tells us that when he reached maturity, and was complete in stature, Allah gave him Hukm and religious knowledge. Mujahid said that this means prophethood.وَكَذَلِكَ نَجْزِى الْمُحْسِنِينَ(And thus do We reward the doers of good.) Then Allah describes how Musa reached the status that was decreed for him, that of Prophethood and speaking to Allah, as a direct consequence of killing the Coptic, which was the reason why he left Egypt and went to Madyan. Allah says:وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا(And he entered the city when its people were unaware.) Ibn Jurayj narrated from `Ata' Al-Khurasani, from Ibn `Abbas, "That was between Maghrib and `Isha'." Ibn Al-Munkadir narrated from `Ata' bin Yasar from Ibn `Abbas, "That was in the middle of the day." This was also the view of Sa`id bin Jubayr, `Ikrimah, As-Suddi and Qatadah.فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلاَنِ(and he found there two men fighting,) meaning, hitting one another and struggling with one another.هَـذَا مِن شِيعَتِهِ(one of his party, ) meaning, an Israelite,وَهَـذَا مِنْ عَدُوِّهِ(and the other of his foes.) meaning, a Coptic. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Muhammad bin Ishaq. The Israelite man asked Musa, peace be upon him, for help, and Musa took advantage of the fact that people were not paying attention, so he went to the Coptic man andفَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ(so Musa struck him with his fist and he died.) Mujahid said, "This means he punched him with his fist." And then he died.قَالَ(He said) refers to Musa.وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلاَنِ هَـذَا مِن شِيعَتِهِ وَهَـذَا مِنْ عَدُوِّهِ فَاسْتَغَـثَهُ الَّذِى مِن شِيعَتِهِ عَلَى الَّذِى مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَـذَا مِنْ عَمَلِ الشَّيْطَـنِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ - قَالَ رَب إِنِّى ظَلَمْتُ نَفْسِى فَاغْفِرْ لِى فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ قَالَ رَبِّ بِمَآ أَنْعَمْتَ عَلَىَّ("This is of Shaytan's doing, verily, he is a plain misleading enemy." He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful. He said: "My Lord! For that with which You have favored me,) meaning, `what You have given me of prestige, power and blessings -- 'فَلَنْ أَكُونَ ظَهِيراً(I will nevermore be a helper of the criminals!) `those who disbelieve in You and go against Your commands.'