20:44 Taa-Haa (Taa-Haa)

{ فَقُولَا لَهُ قَوْلًا لَيِّنًا } أي: سهلا لطيفا، برفق ولين وأدب في اللفظ من دون فحش ولا صلف، ولا غلظة في المقال، أو فظاظة في الأفعال، { لَعَلَّهُ } بسبب القول اللين { يَتَذَكَّرُ } ما ينفعه فيأتيه، { أَوْ يَخْشَى } ما يضره فيتركه، فإن القول اللين داع لذلك، والقول الغليظ منفر عن صاحبه، وقد فسر القول اللين في قوله: { فَقُلْ هَلْ لَكَ إِلَى أَنْ تَزَكَّى* وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى } فإن في هذا الكلام، من لطف القول وسهولته، وعدم بشاعته ما لا يخفى على المتأمل، فإنه أتى بـ \" هل \" الدالة على العرض والمشاورة، التي لا يشمئز منها أحد، ودعاه إلى التزكي والتطهر من الأدناس، التي أصلها، التطهر من الشرك، الذي يقبله كل عقل سليم، ولم يقل \" أزكيك \" بل قال: \" تزكى \" أنت بنفسك، ثم دعاه إلى سبيل ربه، الذي رباه، وأنعم عليه بالنعم الظاهرة والباطنة، التي ينبغي مقابلتها بشكرها، وذكرها فقال: { وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى } فلما لم يقبل هذا الكلام اللين الذي يأخذ حسنه بالقلوب، علم أنه لا ينجع فيه تذكير، فأخذه الله أخذ عزيز مقتدر.

"فقولا له قولا لينا لعله يتذكر أو يخشى" هذه الآية فيها عبرة عظيمة وهو أن فرعون في غاية العتو والاستكبار وموسى صفوة الله من خلقه إذ ذاك ومع هذا أمر أن لا يخاطب فرعون إلا بالملاطفة واللين كما قال يزيد الرقاشي عند قوله فقولا له قوله لينا. يا من يتحبب إلى من يعاديه فكيف بمن يتولاه ويناديه؟ وقال وهب بن منبه قولا له إني إلى العفو والمغفرة أقرب مني إلى الغضب والعقوبة وعن عكرمة في قوله فقولا له قولا لينا قال لا إله إلا الله وقال عمرو بن عبيد عن الحسن البصري فقولا له قولا لينا أعذرا إليه قولا له إن لك ربا ولك معادا لأن بين يديك جنة ونارا ; وقال بقية عن علي بن هارون عن رجل عن الضحاك بن مزاحم عن النزال بن سبرة عن علي فى قوله فقولا له قولا لينا قال كنه وكذا روى عن سفيان الثوري كنه بأبي مرة والحاصل من أقوالهم أن دعوتهما له تكون بكلام رقيق لين سهل رفيق ليكون أوقع في النفوس وأبلغ وأنجع كما قال تعالى" ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن" وقوله" لعله يتذكر أو يخشى" أي لعله يرجع عما هو فيه من الضلال والهلكة أو يخشى أي يوجد طاعة من خشية ربه كما قال تعالى "لمن أراد أن يذكر" أو يخشى فالتذكر الرجوع عن المحذور والخشية تحصيل الطاعة وقال الحسن البصري "لعله يتذكر أو يخشى" يقول: لا تقل أنت يا موسى وأخوك هارون أهلكه قبل أن أعذر إليه ; وههنا نذكر شعر زيد بن عمرو بن نفيل ويروى لأمية بن أبي الصلت فيما ذكره ابن إسحاق. وأنت الذي من فضل من ورحمة بعثت إلى موسى رسولا مناديا فقلت له فاذهب وهارون فادعوا إلى الله فرعون الذى كان باغيا فقولا له هل أنت سويت هذه بلا وتد حتى استقلت كما هيا وقولا له آأنت رفعت هذه بلا عمد أرفق إذن بك بانيا وقولا له آأنت سويت وسطها منيرا إذا ما جنه الليل هاديا قـولا له من يخرج الشمس بكرة فيصبح مامست من الأرض ضاحيا وقولا له من ينبت الحب في الثرى فيصبح منه البقل يهتز رابيا ويخرج منه حبه في رءوسه ففي ذاك آيات لمن كان واعيا

Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation

Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says,

ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى

(Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment." `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said,

ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى

(Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood." Concerning Allah's statement,

وَاصْطَنَعْتُكَ لِنَفْسِى

(And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will." Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى»

(Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise." Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you" Musa replied, "Yes." Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me" Musa replied, "Yes." Therefore, Adam defeated Musa's argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah's statement,

اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى

(Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles.

وَلاَ تَنِيَا فِى ذِكْرِى

(And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow." Mujahid reported that Ibn `Abbas said, "This means do not be weak." The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah's statement;

اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى

(Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him.

فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى

(And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says,

ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ

(Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) 16:125 Concerning Allah's statement,

لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى

(perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction,

أَوْ يَخْشَى

(or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says,

لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً

(For such who desires to remember or desires to show his gratitude.) 25:62 Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.

And speak to him gentle words for him to renounce such claims that perhaps he may be mindful be admonished or fear’ God and so repent — the ‘hope’ for Pharaoh’s repentance is expressed from their perspective for God knows that he was not going to repent.

رَ‌بُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ

Our Lord is He who gave everything its shape, then guidance - 20:50.

The Pharaoh then asked them what they wanted. He charged Sayyidna Musa (علیہ السلام) with the murder of the Egyptian and at the same time reminded him how he had brought him up in his own palace and the great kindness he had shown towards him. The reply which Sayyidna Musa (علیہ السلام) gave on both these points is mentioned in the Qur'an. That is, the murder of the Egyptian was a mistake for which he had asked Allah's forgiveness. As for the second point, he accused the Pharaoh of having enslaved the Bani Isra'il and of subjecting them to oppression. These things could not be allowed to continue forever and in consequence an inevitable destiny so decreed that he should be brought up in the Pharaoh's palace. It was Allah's will and so it came to pass and he owed no gratitude to anyone. He then asked the Pharaoh to accept the True Faith and free the Bani Isra'il from the slavery. The Pharaoh refused, and asked Sayyidna Musa (علیہ السلام) to show some sign to prove his claim of prophethood. Musa (علیہ السلام) cast his staff (عصا) on the ground and it turned into a huge snake, which advanced towards the Pharaoh with a fearsome manner. In great fright the Pharaoh crawled under his throne and begged Sayyidna Musa (علیہ السلام) to save his life. Musa (علیہ السلام) picked up the snake and it became a staff again. He then showed the Pharaoh his second miracle. He pressed his hand under his armpit and when .he brought it out it was shinning brilliantly. Then he repeated the action and his hand became normal.

The Pharaoh was in great terror at what he had seen. He assembled all his advisors and asked them to consider and decide how best they could meet the threat posed by Sayyidna Musa (علیہ السلام) . Having discussed the matter among themselves, the advisors assured him that the matter was not as serious as appeared at first sight. Those two men were magicians who, by their sorcery, wanted to deprive him of his Kingdom and also to destroy their religion which regarded him as god, worthy of worship. They advised him not to accept any demand made by the two magicians and on the other hand to invite all the great magicians living in Egypt who would, by their skill, prevail upon the two visiting magicians.

The Pharaoh accepted this advice. He ordered all the famous magicians in Egypt to be brought before him, and when they came he told them what was expected of them. They asked the Pharaoh what was the special trick of the magician whom they were to confront. They were informed that he could turn his staff into a snake. At this, the magicians said in a casual manner that it was not a big deal. They too could change staffs and ropes into snakes and that nobody could beat them at that trick. They also wanted to know what their reward would be if they defeated their opponent. The Pharaoh replied, "If you are successful in this contest I will make you part of my own family and you will be given everything that you desire".

The magicians in agreement with Musa علیہ السلام appointed the morning of the day of their festival for the contest. Ibn Jubair ؓ reports that the day of their festival was the 10th of Muharram. A large number of people were gathered in a vast open space to see the contest. They were in no doubt about its outcome. They scoffed at Sayyidna Musa (علیہ السلام) and said tauntingly that in case he got the better of their own magicians, they would accept his religion لَعَلَّنَا نَتَّبِعُ السَّحَرَ‌ةَ إِن كَانُوا هُمُ الْغَالِبِينَ (So that we may follow the sorcerers if they are victorious - 26:40).

When everything was ready, the Egyptians asked Sayyidna Musa (علیہ السلام) whether he would like to begin the contest or he wanted them to make the start. He invited them to show their tricks first. So they threw their staffs and ropes with the words بِعِزَّةِ فِرْ‌عَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ (By the majesty of the Pharaoh we are going to prevail definitely - 26:44) which at once turned into creeping, coiling snakes.

This sight evoked fear in the heart of Sayyidna Musa فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ. (So, Musa concealed some fear in his heart - 20:67). Now this fear could be a natural human reaction and not even prophets are free from it. Or it may be that he was overtaken by a momentary doubt about the success of his own mission. But Allah commanded him by means of revelation to cast his staff. As he did so, it turned into a huge snake and ate up all the snakes which the Egyptians had produced with their tricks. The magicians who knew everything about magic at once realized that the performance of Sayyidna Musa علیہ السلام was no magic but a miracle from Allah. So they openly announced their faith in the One and Only Allah and accepted the religion brought by Sayyidna Musa (علیہ السلام) . They said they repented their past sins and abjured the faith of their forefathers. Thus, Allah effectively belittled the Pharaoh and his companions frustrating their evil designs فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِ‌ينَ (So, they were overcome there and turned humiliated - 7:119). It is also reported that while the contest was in progress 'Asiya, the Pharaoh's wife, put on a humble garb and prayed to Allah for Sayyidna Musa (علیہ السلام) . The people of Pharaoh were under the impression that she was anxious for the Pharaoh and was praying for him while all her worries were about Musa (علیہ السلام) .

The Pharaoh was now in a dilemma. He had no intention of allowing Bani Isra'i1 to leave Egypt. In the years that followed Egypt was visited by several calamities such as floods, locusts, lice, frogs appearing in food and utensils etc. (these have been described in the Qur'an as آيَاتٍ مُّفَصَّلَاتٍ (Signs distinct 7:133). The Pharaoh would, at the time of each such visitation, approach Sayyidna Musa (علیہ السلام) and promised to release Bani Isra'il from his bondage and let them leave Egypt if he prayed to Allah to deliver him from the disaster. But as soon as the affliction was removed through the prayers of Musa علیہ السلام the Pharaoh reneged on his promise.

This happened several times until Allah commanded Sayyidna Musa (علیہ السلام) to take Bani Isra'il with him and leave Egypt. One night he and the whole tribe of Bani Isra'il quietly stole out of Egypt. The next morning when the Pharaoh discovered their escape, he assembled his army and went after them. Sayyidna Musa (علیہ السلام) and his men soon came to a river which had to be crossed. Allah commanded the river that when Sayyidna Musa (علیہ السلام) would strike its water with his staff it should part to make twelve exits for the twelve tribes of Bani Isra'il and that when they had crossed over, it should resume its normal flow again.

When Sayyidna Musa (علیہ السلام) reached the river, he forgot that if he struck the river with his staff it would open up twelve passages for him and his men. As they stood there not knowing what to do, the Pharaoh and his army appeared in the distance. In utter despair they criedإِنَّا لَمُدْرَ‌كُونَ (Surely we are overtaken - 26:61). At that critical moment Sayyidna Musa (علیہ السلام) remembered Allah's promise to him. He at once struck his staff on the water and the river parted showing twelve passageways. Quickly he and his men went across. The Pharaoh and his army who were hard on their heels followed them over the passageways but when they reached the midstream and the last of the Bani Isra'il had crossed over safely, the water of the river flowed over the passageways as commanded by Allah. And so the Pharaoh and his entire army perished under the eyes of Sayyidna Musa (علیہ السلام) and his men. Some of the men feared that the Pharaoh might have escaped death and Sayyidna Musa (علیہ السلام) prayed to Allah to reveal his death to them. Then by the command of Allah the Pharaoh's dead body was tossed out of the river and everybody witnessed his end.

As Sayyidna Musa and Bani Isra'il continued their journey they came across a people who worshipped idols which they themselves had fashioned. Bani Isra'il were tempted and they said to Sayyidna Musa (علیہ السلام) يَا مُوسَى اجْعَل لَّنَا إِلَـٰهًا كَمَا لَهُمْ آلِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ‌ مَّا هُمْ فِيهِ ' ( O Musa! make a god for us like they have gods". He (Musa) said, "You are really an ignorant people. at these people are in, is sure to be destroyed" - 7:138, 139). He also reminded them of the miracles which Allah had revealed in their behalf and the bounties which He had showered on them and asked them how they could entertain such wicked ideas. Having admonished them thus, he and his party proceeded on their travel until they came to a place where they camped. There he said to his men, "You stay here while I go to my Lord. I will return after thirty days. In my absence my brother Harun (علیہ السلام) will act as my deputy and you should obey him in all matters".

Then Sayyidna Musa (علیہ السلام) went to the mount of Tur where he was commanded by Allah, to fast for thirty continuous days in order to prepare himself for conversation with Him. After fasting for thirty days continuously he sensed a bad odor in his mouth which is usual when people fast for long periods, and he thought it would be grossly irreverent for him to appear before Allah and receive His message in that state. So he cleaned his mouth with an aromatic grass which grew on a hill close by. When he approached the August presence, Allah asked him why he had broken the fast. He replied, "0 Lord! I merely wished to get rid of the offensive smell in my mouth before coming to Your presence". Allah said, "0 Musa! Surely you know that the odor from the mouth of a person who observes fast is more pleasant to Us than the fragrance of the perfume of musk. Go back; fast for ten more days and then return to Us." Sayyidna Musa (علیہ السلام) obeyed Allah's command.

After the departure of Sayyidna Musa (علیہ السلام) his brother Sayyidna Harun (علیہ السلام) assembled Bani Isra'il and addressed them saying, "You have brought along with you many things which you either borrowed from the people of the Pharaoh (Egyptians) or which were deposited with you by them, as a trust. At the same time there are many things belonging to you which you loaned to them or left with them in trust. You seem to think that you can appropriate to yourself the Egyptian's property in lieu of what you have left behind with them. I do not consider this deal as lawful; and since we cannot return to the Egyptians what really belongs to them, I suggest that we dig a pit and bury all such property in it". Bani Isra'il accepted this advice and threw everything into the pit. Sayyidna Harun (علیہ السلام) then had a big fire built over it so that everything was reduced to ashes. He said, "Now it is neither theirs nor ours".

Among the Bani Isra'il there was a man by the name of Samiri who, though not one of them, had migrated with them when they left Egypt.

He came from a tribe who worshipped cows. Being an observant person he noticed a strange phenomenon namely that wherever Sayyidna Jibra'il (علیہ السلام) put his foot, he left traces of life. He picked up a handful of earth from one such place and as he was going along he met Sayyidna Harun (علیہ السلام) who thought that the man had in his hand something of value belonging to the Egyptians. He told him to throw it into the pit as the others had done, but Samiri said that what he held in his hand was the earth from the footprints of Sayyidna Jibra'il (علیہ السلام) with whose help they all had crossed the river and that he would not throw it away unless Sayyidna Harun (علیہ السلام) promised to pray to Allah for the fulfillment of a wish which he cherished in his heart. On the latter's promise to do so he threw the earth in this pit and as promised, Sayyidna Harun (علیہ السلام) prayed to Allah to grant Samiri his wish. Thereupon Samiri prayed, "I wish that all the gold, silver, iron and brass which has been thrown in this may take the shape of a calf'. Sayyidna Harun (علیہ السلام) had already prayed to Allah on behalf of Samiri, and his prayer was granted by Allah. So all the valuables and other metals which had been thrown in the pit assumed the cast of a calf which had no life but produced a sound like the bellow of a bull. According to Sayyidna Ibn ` Abbas ؓ it was not the sound of a living thing but more like the low-pitched sound of wind passing through a hollow passage.

This strange event greatly perplexed the Bani Isra'il and split them into several groups. Samiri told them that the calf was the true God and that Sayyidna Musa (علیہ السلام) had strayed from the right path. One group accepted his claim and adopted the worship of the calf. Another group reserved their judgment until Sayyidna Musa (علیہ السلام) would explain to them how the matter stood, while a third group rejected Samiri's claim outright and refused to accept the calf as their god.

When Sayyidna Harun (علیہ السلام) saw this mischief and discord he admonished the people and said:

يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ وَإِنَّ رَ‌بَّكُمُ الرَّ‌حْمَـٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِ‌ي

"O my people! You have only been led astray with it, and your Lord is the Rahman (All-Merciful). So follow me and obey my command." - 20:90.

But they asked about Sayyudna Musa (علیہ السلام) why did not he come back while he had promised to return after thirty days and even after forty days nearing completion there was no news of him. Some foolish persons suggested that perhaps he had lost his Allah and was even at that time searching for Him.

While these events were taking place at the camp, Sayyidna Musa (علیہ السلام) having completed forty days of fasting was honoured with conversing with Allah Ta` ala who informed him of the disorder into which Bahi Isra'il had fallen:

فَرَ‌جَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا

So Musa went back to his people in anger and sorrow. (20:86)

He put aside the Tablets of Torah which he had brought from the mount of Tur and pulled his brother Harun (علیہ السلام) by the hairs. Later, when he had calmed down and Sayyidna Harun (علیہ السلام) had given an account of everything that had happened, he accepted the explanation given by his brother and prayed to Allah to forgive him.

Sayyidna Musa علیہ السلام then went to Samiri and asked him to explain his actions. He replied:

فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ‌ الرَّ‌سُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي

I picked up a handful of dust from under the foot of the messenger (the angel). Then I cast it, and thus my inner self tempted me - 20:96.

Sayyidna Musa (علیہ السلام) then replied to him with the following words:

فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُ ۖ وَانظُرْ‌ إِلَىٰ إِلَـٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَّنُحَرِّ‌قَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا

He (Musa) said, "Then go away, for your fate in this life is to say: Do not touch me. And, of course, you have another promise, never to be held back from you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea. (20:97)

Bani Isra'il now realized that they had been led astray and they admired those who agreed with Sayyidna Harun (علیہ السلام) in negating the divinity of the calf. They begged Sayyidna Musa (علیہ السلام) to pray to Allah to forgive them and that they were ready to expiate for their sins. Sayyidna Musa (علیہ السلام) took pains in selecting seventy persons from amongst them who were well-known for their virtue and piety and who, according to his knowledge had abstained from the worship of the calf. He led this selected group to the mount of Tur where all of them might beseech Allah's Mercy. But as they approached the mount, the earth shook in a violent earthquake. On this, Sayyidna Musa felt greatly embarrassed in front of the group he was leading as well as before his people in general, therefore he pleaded to Allah:

رَ‌بِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا

"My Lord, had it been Your will, You could have destroyed them earlier, and me too. Would you destroy us for what the foolish among them have done?" - 7:155.

It then transpired that the cause of the earthquake was that despite all his inquiries and precautions some of the men included in the delegation had indeed worshipped the calf and still cherished a sense of reverence for it.

Allah Ta` ala replied to the prayer of Sayyidna Musa (علیہ السلام) as follows:

وَرَ‌حْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ الَّذِينَ يَتَّبِعُونَ الرَّ‌سُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَ‌اةِ وَالْإِنجِيلِ

"And My mercy extends to everything. So, I shall write it for those who fear, and pay Zakah, and those who do believe in Our verses. Those who follow the Messenger, the Ummi (unlettered) prophet whom they find written with them in the Torah and the Injil (The gospels) ". (7:156, 157)

Sayyidna Musa (علیہ السلام) said, "0 Lord! I had prayed to You on behalf of my people who have repented their evil deeds but You have just informed me that Your mercy encompasses everyone but the Bani Isra'il. 0 Lord! Why was my birth not delayed and why was I not born among the favoured people of the unlettered Prophet?" On this, Allah told him that the only way through which Bani Isra'il's repentance could be accepted by Him was that each one of them should slay with sword anyone he finds from among his relations, be he his father or son and at the same spot where the sin of worshipping the calf was committed. Thereupon those among the seventy delegates whom Sayyidna Musa (علیہ السلام) had brought with him in the belief that they were pious people, but who in their hearts felt reverence for the calf, also repented and obeyed the rigorous condition for the expiation of their sins, and when this was done, Allah forgave the sins of the slayers as well as the slain.

It will be recalled that when Sayyidna Musa (علیہ السلام) returned to his people from the Tur on learning that they had fallen into mischief he had put aside in anger the Tablets which he had brought from the mount. He now picked them up and led his people towards the Holy land (Syria). On the way they passed by a city where a mighty and powerful people lived whose unusual appearance inspired fear in the hearts of all who saw them. Many tales of their valour and cruelty were related to the Bani Isra'il so that when Sayyidna Musa (علیہ السلام) proposed to enter the city they refused and said, "0 Musa! These people are tyrants and we cannot face them. We will not enter this city so long as they are there, but if somehow, they can be made to leave the city we will gladly enter it." Sayyidna Musa (علیہ السلام) argued with them but they were adamant and refused to be moved.

The Holy Qur'an has, at another place, mentioned that two persons tried to convince Bani Isra'il to enter the city. According to Yazid Ibn Harun, a narrator of this report, Sayyidna Abdullah Ibn ` Abbas ؓ has interpreted the relevant verse to the effect that these two men belonged to the tyrant nation. They after coming out from the city had embraced the faith of Musa (علیہ السلام) and realized that Bani Isra'il are terrified by their nation. Therefore, they said to Bani Isra'il, "We are fully aware of the nature of our own nation. You are terrified of their high stature and their large number, but in reality they have no strength of heart, nor do they have courage to face you. If you proceed to the gate of the city, you will see that they will surrender and you will prevail." Some commentators have held that these two men were from Bani Isra'il and convinced them to proceed to the city, but even after hearing their advice they flatly refused and addressed Sayyidna Musa (علیہ السلام) in the most absurd manner as mentioned by the Holy Qur'an in the following words:

They said:

يَا مُوسَىٰ إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُوا فِيهَا فَاذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ

we shall never enter it, in any case, so long as they are there. So go, you and your Lord, and fight. As for us, We are sitting right here." (5:24)

Sayyidna Musa (علیہ السلام) had seen enough of the arrogance and defiant attitude of Bani Isra'il in spite of the numerous favours and benefits showered upon them by Allah and had refrained so far from praying against them for their provocations. But the rude reply which they now gave him filled his heart with sorrow and he prayed against them and termed them as فَاسِقِينَ (Transgressors). Allah Ta` ala accepted his prayer, and holding them as فَاسِقِينَ (transgressors), denied them entry into the Holy Land for forty years and confined them to an open plain where they wandered aimlessly from morning till evening. However since Sayyidna Musa (علیہ السلام) was also with them, Allah favoured them with many gifts even while they suffered punishment. Wherever they went in this waterless desert of Tih (Sinai) a constant cloud shaded them from the burning sun. For food, Allah sent to them من وسلویٰ (Manna is a viscous substance from the ash tree and Salwa is a quail-like bird). As if by a miracle their clothes were never torn nor did they become dirty. They were given a square stone and Sayyidna Musa (علیہ السلام) was instructed to strike it with his staff whenever they needed water and twelve springs of sweet water - three on each side - gushed out of it to serve the twelve tribes of Bani Isra'il, thus avoiding all disputes. At the end of their journeys wherever they camped, they found that the square stone was there already. (Qurtubi)

According to the present narration of this Hadith-ul-Futun, Sayyidna Ibn ` Abbas ؓ had attributed it to the Holy Prophet ﷺ . That Sayyidna Ibn ` Abbas ؓ did not tell this story on his own, or after hearing it from someone else is the correct view in my opinion which is supported by the following event:

When Sayyidna Mu'awyia ؓ heard this Hadith from Sayyidna Ibn ` Abbas ؓ ، he denied the truth of that part of the story which said that while the men of the Pharaoh were unable to find any clue which could lead them to the murderer of the Egyptian (i.e. Sayyidna Musa علیہ السلام), it was disclosed by the second Egyptian with whom the Isra'ili 6f the previous day was fighting. Sayyidna Mu'awyia's objection was that the Egyptian being ignorant of the previous day's murder could not have known and disclosed the name of Sayyidna Musa (علیہ السلام) as the murder. The only witness to the event was the Isra'i1i.

When Sayyidna Mu` awyia expressed his doubts about this part of the Hadith Sayyidna Ibn ` Abbas ؓ got angry and took the former by the hand and brought him to Sa'd Ibn Malik Zuhri and asked him if he remembered the occasion when the Holy Prophet ﷺ related the story about the murdered Egyptian. When Sa'd Ibn Malik replied in the affirmative he asked him, "Now tell me whether it was the Isra'ili or the Egyptian who brought information about the murderer to the Pharaoh"?, Sa'd Ibn Malik ؓ replied that it was the Egyptian because he had heard the Isra'ili say that the murder was committed by Sayyidna Musa (علیہ السلام) and reported the matter to the Pharaoh. Imam Nasa'i has reproduced this long Hadith in کتاب التفسیر of his larger book Al-Sunan al-Kubra.

Tabari and Ibn Abi Hatim have both reproduced this Hadith in detail in their Commentaries and have expressed the view that it is not مَرفُوع ( marfu' ) i.e. it is not mentioned by the Holy Prophet ﷺ but is in the words of Sayyidna Ibn ` Abbas ؓ عنہما which he has taken from those Isra'i1i traditions of Ka` b al-Ahbar whose reproduction and narration is permissible. It is true, however, that at places it contains sentences of the Holy Prophet ﷺ . Ibn Kathir has reproduced this Hadith in his Commentary and after giving his own arguments says that, like Tabari and Ibn Abi Hatim, Sheikh Abul Hajjaj Mizzi also believes that this tradition is مَوقُوف which means that it is a saying of Sayyidna Ibn ` Abbas ؓ and not of the Holy Prophet ﷺ .

The results, lessons and the great benefits to be obtained from the story of Sayyidna Musa (علیہ السلام)

The importance which the Qur'an attaches to the story of Sayyidna Musa (علیہ السلام) is evident from the fact that it is repeated frequently in several Surahs, the reason being that it contains numerous lessons for mankind, instances of high wisdom and unusual manifestation of the Supreme Power of Allah. All these things confirm a true believer in his beliefs, and provide for him practical and moral guidance. A brief account of some of these is given in the following paragraphs.

The Pharaoh's foolish plan and how Allah frustrated it

On being told that a boy born to the Isra'ilites would cause the overthrow of his Kingdom, the Pharaoh issued orders that all male children born among the Isra'ilies should be put to death. Later on for his personal and diplomatic reasons he modified those orders so that male children born in alternate years only were put to death. Allah had the power to bring about the birth of Sayyidna Musa (علیہ السلام) in the year in which the male children born to the Isra'ilies were spared, but He willed that the tyrant's brutal plan should recoil on himself. Therefore it was decreed that Sayyidna Musa (علیہ السلام) should be born in the year when the new born Isra'ili boys were to be put to death. Then Allah in His Supreme Wisdom created a situation in which the Pharaoh took Sayyidna Musa (علیہ السلام) under his care and brought him up in his own palace. While all the Isra'ili male children were being put to death lest any of them pose a threat to the Pharaoh's authority, Sayyidna Musa (علیہ السلام) grew up in the luxury of the royal palace where he was loved and respected by everyone.

Divine favours for the mother of Sayyidna Musa (علیہ السلام)

If Sayyidna Musa (علیہ السلام) had accepted the milk from any other wet-nurse he would have spent his early years in the Pharaoh's palace and his mother would have suffered great anguish at being separated from her son. Also he would have been nursed by an infidel woman. But an inscrutable decree of providence saved him from being nourished by an infidel woman and at the same time united him with his mother. The Pharaoh and his wife felt beholden to her and not only showered gifts on her but also gave her good remuneration for her services. By bringing Sayyidna Musa (علیہ السلام) to her own house she escaped the necessity of having to live in the Pharaoh's palace like any other servant. فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ لْخَالِقِينَ

Good news for industrialists and traders

There is a Hadith according to which the Holy Prophet ﷺ said that an industrialist or a businessman who, while engaged in his trade also desired to win the good-will of Allah was like the mother of Sayyidna Musa (علیہ السلام) ، who nursed her own child and at the same time was paid for her services (Ibn Kathir). It means that if a mason who builds a mosque, a school or a building for public use is concerned only with his wages, he would receive it, but nothing more. But if he undertook to construct these buildings in preference to other jobs with the intention that these would be used for good purposes and would benefit pious persons then, like the mother of Sayyidna Musa (علیہ السلام) ، he would receive his wages as well as the religious benefit.

The chosen servants of Allah are gifted with a special attribute so that all who see them, love them

وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي

And I have cast love on you from Myself - 20:39.

This verse suggests that Allah bestows upon his chosen servants a special grace which causes all men, friend or foe, to love them. Of course, the prophets enjoy this grace to a much greater degree, but many saints are also known to have possessed it.

Why was the murder of the Egyptian by Sayyidna Musa (علیہ السلام) regarded as a sin?

When Sayyidna Musa (علیہ السلام) saw an Egyptian infidel fighting an Israili Muslim, he struck the former with a blow causing his death. He described this act as an act of Shaitan and prayed to Allah for forgiveness and Allah accepted his prayer.

Here is a point for consideration by jurists. This Egyptian was an infidel and a citizen of a non-Muslim state who had no peace agreement between him and Sayyidna Musa (علیہ السلام) . Also he could not be given the status of a ذِمِّی (Dhimmi: A non-Muslim under Muslim rule) who is entitled to full protection from the Muslims. He was a non-Muslim citizen of دار الحرب (Enemy country) and according to Muslim law killing such a person does not constitute a sin. So why was the murder of the Egyptian described as an act of Shaitan and a sin?

In none of the commentaries has this issue been brought up for consideration. Some time back, at the behest of Hadrat Maulana Ashraf ` Ali Thanavi (رح) began writing my book احکام القراٰن and when I came to this issue, I sought his guidance, and his explanation was that although there was no covenant between Sayyidna Musa (علیہ السلام) and the Egyptian nor did he enjoy the status of a Dhimmi (a non-Muslim citizen of a Muslim state) yet neither of them was the head of a state. They were both subjects of the Pharaoh and at peace with each other. This was for all practical purposes an implied covenant between the two of them. Thus the murder of the Egyptian was in the nature of violation of the implied compact and therefore a sin. And since the murder was not deliberate but accidental, it does not adversely affect the sanctity of his Prophethood. For this reason in pre-partition India when both the Muslims and the Hindus lived under the British rule, Hadrat Maulana Thanavi (رح) did not consider it lawful for the Muslims to take the life or property of a Hindu.

Helping the weak and public service have their own rewards both in this world and in the hereafter

When Sayyidna Musa (علیہ السلام) reached the outskirts of Madyan, he noticed two girls who stood aside because they were too weak to contend against men and water their goats. These girls were complete strangers to him and he himself was a homeless wanderer. But being a decent man he was prompted to come to their help. He watered their goats and by this act of kindness he gained the pleasure of Allah. And his worldly reward was that Sayyidna Shu'aib (علیہ السلام) gave him his daughter in marriage.

The philosophy and benefits of a situation in which one Messenger was an employee and the other an employer

Sayyidna Musa (علیہ السلام) came to the house of Sayyidna Shu'aib علیہ السلام an honoured guest. After sometime when he felt sufficiently secure from pursuit by the Pharaoh's soldiers, Sayyidna Shu'aib (علیہ السلام) at the suggestion of his daughter, offered him employment on wages. This offer embodies a deep philosophy from Allah and guidance for mankind.

First: Sayyidna Shu'aib (علیہ السلام) was a Prophet of Allah Ta` ala and it was not beyond his means to entertain a traveler for sometime without asking for recompense. But it seems that by prophetic wisdom he had perceived that being a person of noble character Sayyidna Musa (علیہ السلام) would not accept his hospitality much longer and would move to some other place where he might suffer hardship. He therefore made a straight offer of employment. Here is a lesson that it is not proper to become a burden on somebody's hospitality for long periods.

Second: Allah Ta` ala had chosen Sayyidna Musa (علیہ السلام) for the grant of prophethood, and although toil and hard labour are neither the pre-conditions for prophethood, nor can the prophethood be obtained by any amount of exertion and effort, because it is a pure gift from Allah, yet His Supreme Wisdom had decreed that the prophets should also undergo a period of strenuous physical labour as a means of character building and for reforming others. The life of Sayyidna Musa (علیہ السلام) had been spent in comfort and luxury and since he was destined to be a leader of mankind and to reform their moral life, his service with Sayyidna Shu'aib (علیہ السلام) was to accustom him to hard work and to prepare him for the great mission for which Allah had chosen him.

Third: Sayyidna Musa (علیہ السلام) was given the task of tending the flocks of goats of Sayyidna Shu'aib (علیہ السلام) . It is rather strange that many prophets have, at one time or the other, performed similar duties. Now a goat often breaks away from the main flock to the great annoyance of the shepherd. If he lets it stray it may be lost or even fall prey to a wolf, and if he punishes it, he may cause injury to the delicate animal. Therefore he has to be very patient with his flock. The same is the case with prophets; they can neither ignore the errant humanity nor can they be too severe in disciplining them. They have to conduct themselves with great patience and forbearance.

How to choose the best man for a job

The daughter of Sayyidna Shu'aib علیہ السلام suggested to her father that he should employ Sayyidna Musa (علیہ السلام) in his service as the latter was both strong and honest قوی ، امین . The word قَوِی (qawiyy: strong) is applied to a person who is strong and has ability to perform satisfactorily the duties which are entrusted to him, and (amin, honest) means that the record of his past life proves his honesty and integrity.

These two brief words, if considered in depth, cover all the qualities for selecting a person for different jobs and offices, public or private. In some cases even the detailed parameters laid down for the selection of employees in contemporary institutions are not so comprehensive as these two words are. Honesty, in particular, is something totally neglected today when selecting a candidate, the entire importance being given to academic degrees only. The corruption, disorder and mismanagement seen in public and private institutions at present is mainly caused by neglecting honesty and integrity in the employees. If a person is qualified and wise, but devoid of honesty, he may devise ways to protect himself from rules against his inefficiency and corruption. This is exactly what has rendered many public and private institutions inefficient and corrupt. Islam has therefore laid great emphasis on honesty and integrity, the blessings of which have been witnessed by the world through the centuries.

Difference between the approach of magicians and that of the prophets

The address which the Pharaoh delivered to his magicians in which he warned them of the threat to the country called for a patriotic response from the magicians, but they exploited the situation and negotiated their reward in case they gained victory over Sayyidna Musa (علیہ السلام) . On the other hand the prophets declare openly that they do not expect any reward for their services.

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ‌

I do not claim from you any reward for it - 26:109

Among the many factors for the success of their mission is the denial of all material rewards for their services. Nowadays the non- payment of remuneration to scholars, jurists, preachers etc. from Government sources has compelled them to accept payment for their services which, though permitted by the later jurists, has reduced the effectiveness of their mission.

Truth about the magic of the Egyptian magicians

The Egyptian magicians caused their sticks and ropes to appear as if they had really turned into snakes. The question is whether they were in reality turned into snakes. The Qur'an says:

يُخَيَّلُ إِلَيْهِ مِن سِحْرِ‌هِمْ أَنَّهَا تَسْعَىٰ

Seemed to him, due to their magic as if they were running - 20:66.

This shows that they did not really become snakes, but it was some kind of mesmerism which cast a hypnotic spell on those present, to whom they appeared as running snakes. This, of course, does not mean that things or substances cannot be transformed by magic, but the Egyptian magicians did not possess these powers.

Division into tribes in matters of social life is not censurable

Islam has condemned the notion that regional, linguistic, ethnic and tribal divisions become the basis of nationalism. It has encouraged in all possible manners the elimination of all such differences and prejudices. The very foundation of Muslim polity rests on Islamic nationalism where people of diverse description, race, lineage and culture constitute one single nation. The first step which the Holy Prophet ﷺ took when laying down the foundations of the Islamic state at Madinah was to unite the Muhajirs and the Ansar into a single bond of brotherhood. In his last sermon (حجَّۃ الوداع) he laid down the rule, for all times to come, that prejudices and divisions based on geographical region, race and language are the idols which Islam has demolished. Nevertheless, their distinctions in the matters of social life have been duly recognized and permitted within reasonable limits. This is to avoid any hardship for the people due to the fact that the customs of living, dress, food etc. vary from one area to the other and from one tribe to another.

The Isra'ilites whom Sayyidna Musa (علیہ السلام) led out of Egypt were divided into twelve tribes and when crossing the river on their flight twelve passageways were cleared, one for each tribe. Similarly in the plain of Tih (the waterless desert where Bani Isra'il wandered for forty years) the stone, by a miracle shot forth twelve springs of water in order that the twelve tribes of Bani Isra'il might not engage in strife over the use of water.

Appointment of a deputy to manage the affairs of a community

When Sayyidna Musa (علیہ السلام) parted from his people in order to engage himself in prayers at the mount of Tur for thirty days, he appointed Sayyidna Harun (علیہ السلام) as his deputy during his absence and commanded his people to obey the latter in all matters, so that disputes and quarrels might not rise among them. This shows that when the head of a community or a family proceeds on a journey, he should, following the practice of the prophets, appoint a deputy to maintain order and discipline among them.

A disagreeable course of action may temporarily be adopted if it prevents disruption among Muslims

When Bani Isra'il started worshipping the calf during the absence of Sayyidna Musa (علیہ السلام) ، Sayyidna Harun (علیہ السلام) remonstrated with them but did not go to the extent of severing all relations with them and his justification was that any harsh action by him would have caused a split among the Bani Isra'il.

إِنِّي خَشِيتُ أَن تَقُولَ فَرَّ‌قْتَ بَيْنَ بَنِي إِسْرَ‌ائِيلَ وَلَمْ تَرْ‌قُبْ قَوْلِي

"I feared that you would say, 'You have caused discord among the children of Isra'il it and did not observe my advice". (20:94)

Sayyidna Musa (علیہ السلام) accepted this explanation and prayed to Allah in favour of his brother. It leads to the principle that it is permissible to take a lenient view against an evil as a temporary expediency to prevent discord and strife among Muslims.

A vital principle of Prophetic Mission

When ordering Sayyidna Musa and Sayyidna Harun (علیہم السلام) to go to Egypt and invite the Pharaoh to the path of righteousness, Allah also enjoined upon them to adopt a soft attitude toward him. فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ‌ أَوْ يَخْشَىٰ (So, speak to him in soft words. May be, he takes to the advice or fears [ Allah ] - 20:44). Here an important principle has been enunciated that those who wish to reform people and lead them to a life of virtue should always be gentle and amiable towards their opponents however obstinate and perverse they may be. By such methods alone can they be persuaded to give heed to the message brought to them by the prophets.

The Pharaoh, who claimed to be a god, was also absolutely guilty of the massacre of thousands of Isra'ili children just to safeguard his life and his Kingdom. But when Allah sent the two messengers to him, He gave them a guideline, namely that they should talk to him in a gentle and persuasive manner so that he might ponder and reflect on the message which they had brought to him. This guideline was emphasized in spite of the fact that Allah knew that the Pharaoh would never give up his obduracy nor his perverse ways. Here the intention was to bind the prophets to a conduct which might induce people to reflect and ultimately instill the fear of Allah in their hearts.

An unfortunate tendency is in vogue among the scholars of criticizing each other which they regard as a service to Islam. There is a need for curbing this tendency and the true teaching of Islam should be adopted.