Verses 51–57
In this section, there is reference to a number of other Prophets and some of the divine mercy (raḥmah) which God bestowed upon them. These Prophets are Moses, Aaron, Ishmael, and Enoch.
Commentary
وَاذْكُرْ فِي الْكِتَابِ مُوسَىٰ ۚ إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا ٥١
(19:51) And mention Moses in the Book; surely he was made devoted (mukhlaṣ), and he was a messenger, a Prophet.
The meaning of the word mukhlaṣ (translated here as “devoted”) as was discussed above, is one [who is] rendered by God to be exclusively for Him. In a servant that is mukhlaṣ, there is no share in himself or in his deeds for anyone other than God. It is the highest level of servitude. The difference between a Messenger and a Prophet was also discussed [in the exegesis of Sūrah al-Baqarah].
وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا ٥٢
(19:52) And We called to him from the blessed side of the mountain, and We made him draw nigh, holding communion.
The word ʿayman, meaning the right direction, is an adjective describing the noun jānib, meaning side, in allusion to the right side of the mountain. Majmaʿ al-bayān says that najiyy in the sense of munājī means someone with whom one speaks in confidence. It is like the participles jalīs, meaning someone with whom one sits or ḍajīʿ, meaning someone next to whom one lies down.
It is apparent that drawing him nigh is figurative, even though this divine gift was in a place, namely the blessed side of the mountain where Moses was spoken to. A way of explaining this is like a master calling his humble servant and drawing him close to where he is sitting, making him a confidant to speak to him in confidence such that he can then receive what others have no way of receiving.
وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا ٥٣
(19:53) And We gave to him out of Our mercy his brother Aaron a Prophet.
This is an allusion to the answer given to Moses’ supplication when revelation was given to him the first time on the mountain and he said: And give to me a helper from my family: Aaron, my brother, Strengthen my back by him, And associate him (with me) in my affair ().
وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا ٥٤
(19:54) And mention Ishmael in the Book; surely he was truthful in (his) promise, and he was a messenger, a Prophet.
Exegetes disagree over which Ishmael is meant here. The majority claim that it means Ishmael son of Abraham, Friend of the Merciful. The reason he is singled out for mention and not mentioned alongside Isaac and Jacob is on account of his status. Alternatively, it is claimed that someone else is meant, that is, Ishmael son of Ezekiel, one of the Israelite Prophets. If Ishmael son of Abraham had been intended, he would have been mentioned alongside Isaac and Jacob.
The claim made by the majority—that he is singled out for mention on account of his status—is weakened by the fact that if that were the case, it would have been more appropriate to mention him after Abraham and before Moses, not after Moses.
وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا ٥٥
(19:55) And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was well pleased.
His ahl means his closest relations from his offspring, clan, and people as per the literal meaning of the word. An alternative claim is that ahl means his nation. However there is no evidence in support of this claim.
Claim (by some exegetes): Being, one in whom his Lord was well pleased means well pleased in him but not in his deeds.
Reply: The qualification of being one in whom his Lord was well pleased is not followed with any further qualification or restriction. Instead, it is left broad and open and it is not restricted to being by virtue of one aspect without another. Hence, there is no evidence to exclude his deeds as a factor that contributed to making him pleasing to His Lord
وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا ٥٦
(19:56) And mention Enoch [Idrīs] in the Book; surely he was a truthful man, a Prophet.
Exegetes have claimed that he (Idrīs) was the Prophet called Enoch, one of Noah’s ancestors referred to in Genesis. He became known as Idrīs by virtue of his abundant devotion to study (dars).
وَرَفَعْنَاهُ مَكَانًا عَلِيًّا ٥٧
(19:57) And We raised him to a high place.
It may be possible to infer from the context of the stories told in the sūrah which recount the multiple gifts of Prophethood and guardianship which are spiritual divine stations that a high place to which he was raised was one of the levels of divine proximity. There would be nothing special about being physically raised and ascending to the very edge of the atmosphere no matter where it is.
It is claimed—according to hadith—that it means that God raised him to some of the Heavens and held him there; this is a manifestation of a miraculous sign and extreme divine power. Indeed, it is sufficient as an honor.
Discourse
The discussions “The Story of Ishmael, Truthful in his Promise”; “The Story of the Prophet Enoch (Idrīs)” appear here in the printed volume. Read them in the Al-Mizan App.