Verse:25 Commentary Commentary

When Sayyidna Musa (علیہ السلام) received the high honour of conversing with Allah Ta` ala and was granted the mission of prophethood, then, instead of relying on his own self and on his own ability, he turned to Allah Ta` ala and sought His help in the discharge of his duties without which it would be impossible for him to endure and persevere in the face of the trials and tribulations inherent in the performance of his mission. He, therefore, prayed to Allah Ta` ala to grant him five favours.

The first prayer was اشْرَ‌حْ لِي صَدْرِ‌ي ! (Put my heart at peace for me - 20:25). Meaning to expand the ability of his heart to enable him to receive all the knowledge and wisdom of prophethood, and at the same time to bear with equanimity the slander of those people who will oppose him in his mission. Verse:26 Commentary His second prayer was يَسِّرْ‌ لِي أَمْرِ‌ي (make my task easy for me - 20:26). Having been granted prophethood he realized that it is not the human ability and skill or other apparent causes which make affairs easy or difficult. In reality, things become easy or difficult as Allah Ta` ala wills. In the hadith the believers have been advised to seek Allah Ta' ala's help in their affairs with the following words:

اللَّھُمَّ الطُف بِنَافی تَیسِیرِ کُلِّ عَسِیرِ فَاِنَّ تَیسِیرَ کُلِّ عَسِیرِ عَلَیکَ یَسِیرُ

0 Allah! Be kind to us and make our difficult tasks easy because it is easy for you to make every difficult thing easy. Verse:27 Commentary The third prayer وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي (And remove the knot from my tongue, that they may understand my speech - 20:27, 28). The story behind this "knot" is that as an infant Sayyidna Musa (علیہ السلام) lived with his own mother who used to suckle him and was paid for her services by the Pharaoh. When he was weaned, the Pharaoh and his wife 'Asiya ؓ adopted him, and took him away from his mother. One day Sayyidna Musa (علیہ السلام) caught hold of the Pharaoh's beard and slapped him on the face. Another version has it that he was playing with a stick and with it he struck the Pharaoh on his head. The Pharaoh was enraged and made up his mind to put him to death. His wife 'Asiya ؓ tried to pacify him and said, "0 King! Why do you take this matter so seriously? After all he is merely a child who does not understand things. You can test him if you like and you will find that he cannot distinguish between good things and bad things".

Thereupon, the Pharaoh ordered two trays to be brought. One was filled with live coal and the other with jewellery. It was expected that the child would be attracted by the brightness of the burning coal and reach for it because children are not normally drawn towards jewellery which is not as bright. This would have convinced the Pharaoh that what Sayyidna Musa (علیہ السلام) did was nothing more than the act of an innocent child. But Sayyidna Musa (علیہ السلام) was no ordinary child. Allah Ta'ala had chosen him to be a prophet whose instincts were unusual from the very moment of his birth. He put forth his hand to reach out for the jewellery instead of the coal, but Jibra'il (علیہ السلام) turned his hand away and placed it in the tray containing coal. He picked up a piece of burning coal and put it in his mouth and so burned his tongue. The Pharaoh was thus fully satisfied that the action of Sayyidna Musa (علیہ السلام) was not due to mischief but the result of a child's inability to distinguish between good and bad for himself. This incident caused an impediment in his speech which has been called عُقْدَةً (knot) in the Qur'an, and Sayyidna Musa (علیہ السلام) prayed to Allah Ta'ala to make loose this knot. (Mazharl and Qurtubi)

The first two prayers are of a general nature and sought Allah Ta` ala's help in all matters. The third prayer is for the removal of a disability because eloquence and fluency of expression are essential elements in the successful conduct of prophetic mission. In a subsequent verse Allah Ta'ala informed Sayyidna Musa (علیہ السلام) that all his prayers had been granted which would suggest that he was cured of his disability.

However, Sayyidna Musa علیہ السلام in his prayer to make Sayyidna Harun (علیہ السلام) his partner in the prophethood also said ھُوَاَفصَحُ مِنِّی لِساناً (He is more fluent in his tongue than me - 28:34) which would indicate that his speech's impediment was not fully cured and that the stammer persisted, though in a milder form. One of the defects which the Pharaoh found in Sayyidna Musa (علیہ السلام) was that وَلَا یَکَادُ یُبِینُ (he cannot express himself clearly - 43:52). Some people have argued that in his prayer Sayyidna Musa (علیہ السلام) had prayed to Allah Ta' ala to loose the knot of his tongue only to the extent that others could understand his words. To that extent his stammer was cured but a trace of it still remained, which is not inconsistent with the grant of his prayer. Verse:28 Commentary - - - Verse:29 Commentary The fourth prayer was وَاجْعَل لِّي وَزِيرً‌ا مِّنْ أَهْلِي (and make for me an assistant from my own family - 20:29). The first three prayers of Sayyidna Musa (علیہ السلام) concerned his own person. This fourth prayer relates to the assembling of means which would facilitate the successful completion of his mission, and the most important among these was the appointment of a deputy or a helper, who would assist him in this task. The literal meaning of the word j is "one who carries a burden", and since a minister of a state carries the burden of responsibilities entrusted to him by the ruler, he is called a minister. This shows the extreme foresight and prudence of Sayyidna Musa (علیہ السلام) because the success of any movement or enterprise depends on the selection of competent and dedicated supporters. With good and loyal workers it is easy to surmount all obstacles and hurdles, while with irresponsible and indifferent workers the best preparations and arrangements become futile. If one were to examine the causes of the decline of some of the modern states and the evils from which they suffer, they can all be attributed to the irresponsible conduct, mismanagement and incompetence of the ministers and advisers.

It is related from the Holy Prophet صلى الله عليه وسلم that when Allah Ta` ala appoints someone to govern a country and wishes that the country should be well administered, He provides the ruler with a good Wazir to assist him in whatever he does, and if he forgets to attend to some important task, the Wazir is quick to remind him and to help him in what he intends to do. (Nisa'i, from Qasim Ibn Muhammad).

In this prayer Sayyidna Musa (علیہ السلام) has specified that the helper he wants should be from his own family, the reason being that the behavior and conduct of a member of the family is well-known. Besides, there is mutual affection and understanding between the members of the family which greatly helps towards the accomplishment of the mission. But it is essential that the person selected should be competent and in possession of the merit necessary for the performance of his duties so that his selection may not be attributed to nepotism and favouritism. Nowadays when there is a scarcity of people of integrity and dedication, the ruler who appoints his own close relatives to be his Wazir and deputies renders himself liable to public criticism. When, however, the standards of probity and integrity are high, such appointments are considered normal and are, in fact, conducive to the more efficient performance of sensitive assignments. Indeed all the four Khulafa' ar-Rashidin (guided Caliphs) who succeeded the Holy Prophet صلى الله عليه وسلم were in some way related to him.

In his prayer Sayyidna Musa (علیہ السلام) first asked that the helper he required should be from his own family and then specifically asked for his brother Harun to be his Wazir so that with the latter's support and assistance he could better perform the duties of his prophetic mission. Verse:30 Commentary Sayyidna Harun (علیہ السلام) was three or four years senior to Sayyidna Musa علیہ السلام and died three years before the latter. When Sayyidna Musa (علیہ السلام) petitioned to Allah Ta` ala for his appointment as Wazir he was in Egypt, and there he received, through an angel, information about his elevation to the status of a prophet and his appointment as an assistant to Sayyidna Musa (علیہ السلام) . He was also instructed to receive Sayyidna Musa (علیہ السلام) outside Egypt when he arrived there in pursuance of his mission to persuade the Pharaoh to accept the true faith. This he did. Verse:31 Commentary - - - Verse:32 Commentary وَأَشْرِ‌كْهُ فِي أَمْرِ‌ي (and make him share my task - 20:32): Sayyidna Musa (علیہ السلام) had the power to appoint Sayyidna Harun (علیہ السلام) as his Wazir on his own, but he petitioned to Allah Ta` ala to confer the appointment on his brother in order to seek His grace. Besides, he wanted him to share his prophethood and his mission and this power does not rest in any Prophet. Therefore he specially prayed to Allah Ta` ala to make him a partner in his mission. Verse:33 Commentary Good companions are a help in the better performance of worship and Dhikr (remembrance)

كَيْ نُسَبِّحَكَ كَثِيرً‌ا وَنَذْكُرَ‌كَ كَثِيرً‌ا (So that we proclaim Your purity a lot and remember You a lot - 20:33, 34). The advantage of making Sayyidna Harun a Wazir and a partner in prophethood would be that both of them together would be able to pray to Allah Ta` ala and glorify His name more often. Here the question may arise that a man by himself can also pray as often as he desires, so where was the need for a companion? The answer to this is that good companions and a conducive environment definitely contribute towards the better performance of worship and Dhikr. A person whose friends are negligent about Allah cannot devote himself to His worship with the same quality and quantity as the person who is fortunate to have the company of pious men and righteous friends devoted to Allah's worship and Dhikr. Verse:34 Commentary - - - Verse:35 Commentary - - - Verse:36 Commentary Here Sayyidna Musa (علیہ السلام) ended his petition, and he was rewarded with the good news that Allah Ta` ala, the Almighty, had granted all his requests قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ (you have been granted your request 0 Musa - 20:36). Verse:37 Commentary Commentary

وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّ‌ةً أُخْرَ‌ىٰ (And We have bestowed Our favour on you once more - 20:37). Having bestowed His gifts and special favours on Sayyidna Musa (علیہ السلام) such as the honour of conversation with Allah, the grant of prophethood and miracles etc. Allah Ta'ala reminds him of the benefits and favours which He had showered on him throughout his life - from his birth uptill that time and how He had saved his life from numerous risks and hazards. In relation to time, these benefits (which will be discussed in the following pages) pertain to an earlier period. Verse:38 Commentary إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ (When We revealed to your mother what was to be revealed - 20:38) It means that the information given to the mother of Sayyidna Musa (علیہ السلام) was about a matter which could be learnt only through Divine revelation. This was that the Pharaoh's soldiers had orders to put to death all the male children belonging to the tribe of Bani Isra'il. She was told by means of a revelation that in order to save the life of her son she should put him in a box and float it down the river. She was re-assured not to entertain any apprehensions about his safety because Allah Ta' ala would protect him and also return him to her. These are things which cannot be learnt by conjecture or guess work. The promise of Allah Ta` ala, and the divine scheme to save his life are beyond human conception and can be made known through Divine revelation only.

Can a Revelation be sent to a person who is not a Prophet?

The truth of the matter is that the literal meaning of the word وَحِی (Wahy) is a secret message which can be understood only by the person to whom it is addressed and by no one else. According to this literal sense, the word وَحِی (Wahy) is not restricted to the prophets only and it can be used for people at large and even to animals. In the verse أَوْحَىٰ رَ‌بُّكَ إِلَى النَّحْلِ (16:68) the word has been used in its literal and general sense, i.e. instructing the bees by means of ; Wahy. Similarly in this verse أَوْحَيْنَا إِلَىٰ أُمِّكَ (20:38) the word has been used in its general meaning and this does not necessarily mean that she was a prophet. Sayyidah Maryam (علیہا السلام) also received Divine messages though the scholars unanimously hold the view that she was not a prophet. The Wahy of this type is made by means of a Divine inspiration (Ilham اِلھَام). Allah Ta'ala puts an idea into someone's heart and then confirms him in the belief that it is from Allah Ta` ala. Saints and other devout people receive such inspirations. Abu Hayyan and some other scholars hold that sometimes such inspirations can be made through angels as happened to Sayyidnh Maryam (علیہا السلام) when Jibra'il (علیہ السلام) appeared before her in the form of a human being and conveyed to her the will of Allah Ta` a1a. These inspirations (Ilham: اِلھَام), however, are specific to the person to whom they are made and are not meant for public or to be used for the propagation of the True Faith, whereas the Wahy which is revealed to the prophets aims at appointing someone to reform people and enjoining upon him to invite people to the True Faith. It is the duty of such a person not only to have complete faith in His Wahy himself, but also to bind others to accept his prophethood and the Wahy and to pronounce as infidels those who deny him.

This is the difference between وَحِی اِلھَام (Wahy in the sense of Ilham) or literal وَحِی and وَحِی نبوّت (the wahy of a prophet) or technical Wahy. Literal Wahy has always been there and will be there forever, whereas the prophethood and (Wahy of a prophet) have ceased with the Holy Prophet صلى الله عليه وسلم ، who was the last Prophet. Some respected scholars have given them the names of وَحِی تشریعی (legislative Wahy) and وَحِی غیر تشریعی (non-legislative Wahy). The false prophet of Qadiyan has used these definitions and certain writings of Sheikh Muhiyy-uddin Ibn ` Arabi in support of his claim to prophethood. His arguments, however, are contrary to what Ibn ` Arabi himself has written. A detailed discussion of this question will be found in my book خَتمِ نبوّت۔ (Khatme Nabuwwat).

The name of the mother of Sayyidna Musa (علیہ السلام)

In Ruh ul-Ma` ani her name is given as Yuhanadh (یُحَانذ) and in Itqan it is said that her name was Lihyana daughter of Yasmad Ibn Lawi (لحیانہ بنت یصمد بن لاوی). Others say her name was Barkha ( (بَارخَا and still others say that it was Bazakht (بَازخت). Some people who dispense charms and amulets attribute strange properties to her name but according to Ruh u1-Ma` ani there is no basis for such a belief and probably it is nothing more than a hoax to entice innocent and ignorant people. Verse:39 Commentary فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ (Then let the river throw it by the shore - 20:39.). The word يَمّ (Yamm) means river and here it refers most probably to the river Nile. In this verse the mother of Sayyidna Musa (علیہ السلام) has been commanded by Allah Ta` ala to place the baby in a box and set him afloat in the river Nile. Simultaneously the river has been commanded to cast the box on its bank. But the question arises as to how a river can be commanded to do something while it has no sense or understanding.

Some scholars have answered this query with the argument that although here the word has been used in the imperative mood which implies a command, it is not really a command but is meant to convey the information that the river would cast the box on its bank. However some scholars have disputed this explanation and have claimed that the word is really a command and is addressed to the river Nile because everything that Allah Ta` ala has created possesses emotions and a sense of feeling and it is these properties, which according to the Qur'an, enable even trees and rocks to glorify the name of Allah Ta` ala. It is, nevertheless, a fact that except the human beings, the Jinns, and the angels no other created thing possesses feelings and emotions to a degree where the precepts of Halal (permissible) and Haram (forbidden) can be made binding on them. Maulana Rumi (رح) has expressed the same idea in the following verse:

خاک و باد و آب و آتش بندہ اند بامن وتومردہ باحق زندہ اند

(Earth, wind, water and fire are all servants of Allah. To me and you they appear lifeless, but Allah knows that they too have life.)

يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ (And it will be picked up by one who is enemy to Me and enemy to him - 20:39.). It means that a person who is an enemy of Allah Ta` ala and also the enemy of Sayyidna Musa (علیہ السلام) will rescue the child. Here the reference is to the Pharaoh who was the enemy of Allah Ta` ala because of his infidelity, but his enmity towards Sayyidna Musa (علیہ السلام) needs some explanation since at that time he cherished no hostility towards the latter, rather he was incurring considerable expenditure on his upbringing. Perhaps it was due to his future enmity towards Sayyidna Musa (علیہ السلام) which was even at that time in the knowledge of Allah Ta` ala. Or again it is possible that even at that time he was the enemy and had reluctantly agreed to bring up Sayyidna Musa علیہ السلام for the sake of his wife 'Asiya. Yet when he felt the slightest suspicion about Sayyidna Musa (علیہ السلام) he ordered his immediate execution and was prevented from carrying out his intention through the wise role of Sayyidah 'Asiya ؓ . (Ruh and Mazhari)

وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي (And I have cast love on you from Myself - 20:39). The word "love" in this verse is in the sense of 'being loved', meaning thereby that Allah Ta` ala has bestowed upon Sayyidna Musa علیہ السلام an attribute that will make people show love towards him. This is the interpretation given to this verse by Sayyidna Ibn ` Abbas and ` Ikrimah ؓ . (Mazhari)

وَلِتُصْنَعَ عَلَىٰ عَيْنِي (And that you are fashioned under My eye - 20:39). The word صَنَعتُ here means "good upbringing". The Arabs have a common phrase صَنَعتُ فَرَسی (I trained my horse well). عَلَىٰ عَيْنِي is used in the same sense as علٰی حِفظَی i.e. it was Allah Ta' ala's will that Sayyidna Musa (علیہ السلام) should be brought up under His own eye, and for this purpose He chose the Pharaoh, the supreme authority in Egypt, to bring up Sayyidna Musa (علیہ السلام) in his own palace, unaware all the time that the child that he was raising was his enemy. (Mazhari) Verse:40 Commentary إِذْ تَمْشِي أُخْتُكَ (When your sister was going - 20:40). The story of the sister of Sayyidna Musa (علیہ السلام) following the box along the river and the subsequent events are alluded to in this verse, which ends with the words وَفَتَنَّاكَ فُتُونًا (We tested you with a great ordeal - 20:40). According to Sayyidna Ibn ` Abbas ؓ these words mean "We tried you repeatedly", while Dahhak (رح) has translated them as "We subjected you to severe trials". Full details of this story have been given in a long Hadith reported by Imam an-Nisa'i (رح) in his book on the authority of Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما . This story is as follows:

Detailed Story of Sayyidna Musa (علیہ السلام)

In Kitab-ut-Tafsir of his Sunan, Imam Nisa'i رحمۃ اللہ علیہ has reported a long Hadith known as (حدیث الفتون) (Hadith-ul-Futun) on the authority of Sayyidna Ibn ` Abbas ؓ . Ibn Kathir has also reproduced the whole of it in his commentary and then has added that Sayyidna Ibn 'Abbas ؓ thought that it was مَرفُوع (Marfu' ), in other words, it was a statement of the Holy Prophet صلى الله عليه وسلم . Ibn Kathfr has confirmed this view with the words: وَ صَدَقَ ذٰلِکَ ؟ عِندِی (I too believe that this Hadith is مَرفُوع ), and also gave reason in support of his opinion. However, he has admitted that the version of this story given by Ibn Jabir and Ibn Abi Haim رحمۃ اللہ علیہم is the statement of Ibn ` Abbas ؓ ، and not of the Holy Prophet صلى الله عليه وسلم while it contains some parts which were stated by the Holy Prophet صلى الله عليه وسلم . It appears that Ibn ` Abbas ؓ has learnt this story from Ka'b al-Ahbar as has happened in many other cases. Be that as it may, the critics like Imam Nasai and Ibn Kathir رحمۃ اللہ علیہما hold it to be marfu' (statement of the Holy Prophet صلى الله عليه وسلم) and even those who do not accept it as such have never challenged its contents, while a major part of this story is also mentioned in the Holy Qur'an itself. Therefore, we would like to give full translation of this Hadith which has many beneficial points having academic and practical value. Imam Nisa'i (رح) has related this story which he learnt from Sa'id bin Jubair ؓ that he (Sa'id Ibn Jubair ) asked Sayyidna ` Abdullah Ibn ` Abbas ؓ to explain to him the meaning of the expression وَفَتَنَّاكَ فُتُونًا ، specially the word فُتُونًا which occurs in the verse relating to Sayyidna Musa (علیہ السلام) . Ibn ` Abbas ؓ said it was a long story which he would tell him (Said Ibn Jubair) if he comes to him early the next morning. This he did and Ibn ` Abbas' ؓ told him the story which runs as follows:

One day the Pharaoh and his companions were talking about Sayyidna Ibrahim (علیہ السلام) and the promise which Allah Ta' ala had made to him to raise prophets and Kings from his progeny. Some of those present said that the Bani Isra'il were indeed expecting the birth of a prophet in their community and were in no doubt that Allah Ta' ala's promise would be fulfilled. In the beginning they thought that Sayyidna Yusuf (علیہ السلام) was the prophet promised by Allah Ta' ala but when he died they said he was not the prophet promised to Sayyidna Ibrahim (علیہ السلام) and that there must surely come another prophet whose arrival would fulfill Allah Ta` ala's promise. This information upset the Pharaoh who feared that if ever a prophet was born in the Isra'ili community, whom he held in bondage, he (the prophet) would try to liberate them from their servitude. He, therefore, asked his friends to advise him how such a catastrophe could be avoided. After much deliberation they came to the unanimous conclusion that the only way to meet this contingency was to put to death every male child born in an Isra'ili family. In pursuance of this decision, armed soldiers were sent out with orders to search every Isra'ili house and kill all male children.

This bloodshed continued for some time but then the Egyptians realized that all their work was done and arduous duties performed by the Bani Isra'il and if the process of killing their male children continued then a time would come when, their old men having died a natural death, no young men would be left to serve them, and they themselves would have to perform all the hard and toilsome work. In order to overcome this problem they came up with another proposal according to which all male children born in one year should be put to death while all those born in the following year should be spared. Such a device would ensure the availability of a continuous supply of labour force of young Isra'ilis who could replace the older men, yet at the same time their number would not be large enough to pose a threat to the Pharaoh's authority. Everybody approved of this proposal and a law was passed for its implementation. (And now the wisdom and power of Allah Ta` ala demonstrated itself in the following way). Sayyidna Musa's mother gave birth to Sayyidna Harun (علیہ السلام) in the year when, according to the law of the Pharaoh, male Isra'ili children were spared and there was no danger to his life. But when Sayyidna Musa (علیہ السلام) was conceived, his birth was expected in the year when the Pharaoh's decree required that all male Isra'ili children be put to death. His mother was, therefore, greatly distressed at the thought of losing her son after its birth.

Here Sayyidna Ibn ` Abbas ؓ عنہما paused in his story and said, "0 Ibn Jubair! This was the first test (فتُون) to which Sayyidna Musa (علیہ السلام) was put in that his life was at risk even before he was born."

Then Allah Ta` ala, by means of وَحی الھام (Divine inspiration) told the mother of Sayyidna Musa (علیہ السلام) to set her mind at rest.

لَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَ‌ادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْ‌سَلِينَ

Do not fear and do not grieve, surely We are going to bring him back to you and appoint him one of (Our) messengers - 28:7.

When Sayyidna Musa (علیہ السلام) was born Allah Ta` ala commanded his mother to put him in a box and float him down the river Nile, which she did. After she had completed this task the Shaitan tried to perplex her with the suggestion that she had made a mistake by floating her son down the river because even if he had been put to death by the order of the Pharaoh she would at least have had the satisfaction of burying him with her own hands. Now there is no hope for him and he would probably be eaten up by the river animals. While the mother of Sayyidna Musa (علیہ السلام) was greatly worried at what the Shaitan had told her, the waves cast the box upon a rock where the Pharaoh's slave girls used to come for bathing and washing. When they saw the box they wanted to open it, but one of them said that if the box contained some valuable articles and they opened it, then the Pharaoh's wife would suspect that they had kept back some of these for themselves and nothing that they could say would satisfy her. Accordingly, they brought the box unopened to the Pharaoh's wife.

When the Pharaoh's wife opened the box she found a boy and she instinctively felt a sudden surge of love for him - something which she had never experienced before. This was just as Allah Ta` ala had told him (وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي : And I have cast love on you from Myself). On the other hand, the mother of Sayyidna Musa (علیہ السلام) in a state of puzzle caused by the Shaitan forgot the promise made to her by Allah Ta` ala and was so overwhelmed by grief that all happiness forsook her heart leaving it an empty shell. وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِ‌غًا (And the heart of the mother of Musa became restless - 28:10). At the same time the Pharaoh's soldiers learnt about the presence of an Isra'ili boy in the palace and they rushed with knives in their hands, and asked the Pharaoh's wife to surrender the boy so that they could put him to death.

Here Sayyidna Ibn ` Abbas ؓ paused again and said, "0 Ibn Jubair! This was the second test (فُتُون) to which Sayyidna Musa (علیہ السلام) was exposed."

The Pharaoh's wife remonstrated with the soldiers. "What?" She said, "Do you think this small and frail baby, if allowed to live, can ever increase the strength of Bani Isra'il? You wait here and I will go to the Pharaoh and plead for his life. I hope the Pharaoh will spare his life. If not, then I will not stand in your way and you can take him." Saying so, she went to the Pharaoh and said to him, "This child is the joy of my heart and yours also." The Pharaoh replied, "Yes, I know that he is the joy of your heart, but as for me, I do not need him."

At this point of the story Sayyidna Ibn ` Abbas ؓ quoted the Holy Prophet صلى الله عليه وسلم as saying, I swear by Allah that if on that occasion the Pharaoh had also admitted to Sayyidna Musa (علیہ السلام) being the joy of his heart, as his wife did, Allah Ta' ala would have guided him along the path of the True Faith as He guided his wife."

(However, on account of his wife's urgent pleas the Pharaoh spared the life of the child). Now she needed a woman to nurse him. Many women offered their services but he would not suck from any of them وَحَرَّ‌مْنَا عَلَيْهِ الْمَرَ‌اضِعَ مِن قَبْلُ (And We had already barred him (Musa) from (accepting) any suckling woman - 28:12). The Pharaoh's wife was in a real predicament. How will the child live if he was not nursed? She sent him with her servants to the market place to find any woman whose milk he would draw.

While these events were taking place in the Pharaoh's palace, the mother of Sayyidna Musa (علیہ السلام) was concerned by anguish at the fate of her son. She asked her daughter to go out and make inquiries about the box and the child that whether he was still alive or was he eaten up by the river animals. The promise which Allah had made to her when she was pregnant that he would protect her child and return him to her after a brief separation had completely escaped her memory. And then a miracle happened. As soon as the sister of Sayyidna Musa (علیہ السلام) came to the market place she met the Pharaoh's female servants who held Sayyidna Musa (علیہ السلام) in their arms and were looking for a woman who could nurse him. She also noticed that the child would not accept milk from any woman which caused them great anxiety and distress. So she said to them, "I can take you to a family where there is a woman whose milk, I hope, the child will accept and who will bring him up with great love and affection." Thereupon the servants held her on the suspicion that she was, perhaps, the mother or a close relation of the child and for that reason spoke with such a confidence that the proposed family is well-wisher of and sympathetic to this child.

Here Sayyidna Ibn ` Abbas ؓ stopped and told Ibn Jubair ؓ that this was the third test (فُتُون) (for the sister of Sayyidna Musa (علیہ السلام) was naturally frightened at being held like that but she kept her pose and told the servants that when she said that the family would love the child and serve him with devotion what she meant was that they would do so in the hope of getting access to the Pharaoh's court and thus obtaining some material benefit for themselves. This explanation satisfied the servants and they released her. She hurried back home and informed her mother of what had happened. Then both of them went to the market place where the servants stood with the baby. The mother took him in her arms and put him to her breast, and he sucked greedily until he was satiated. The Pharaoh's wife was overjoyed when she was informed that at last a woman had been found whose milk the child would take and ordered her to be brought to her. On arrival the mother of Sayyidna Musa (علیہ السلام) sensed that the Pharaoh's wife needed her and her services badly. At the same time she remembered Allah's promise to her that her son would be re-united to her after a brief separation. So she decided that she would offer her services on her own terms. The Pharaoh's wife told her that she was extremely fond of the child and could not bear parting from him for a moment. Therefore she should come and live in the palace and nurse the child. But Sayyidna Musa's (علیہ السلام) mother declined to do so. She said she had a child of her own who too had to be nursed and fed and therefore it was not possible for her to leave her home. However, if the child was entrusted to her care she would keep him with her and nurse him. She assured the Pharaoh's wife that if she agreed to her proposal no effort shall be wanting on her part to give him the best care and attention. There was no choice for the Pharaoh's wife and she accepted this arrangement. Thus the child was, re-united to his mother and Allah's promise to her was fulfilled.

After some time when Sayyidna Musa (علیہ السلام) grew comparatively stronger, the Pharaoh's wife asked the mother of Musa (علیہ السلام) to bring the child to her so that she may see him (as she was longing for him). She also told all the courtiers that the child was coming to their home and they must show him due respect and offer him gifts. She warned them that she would watch what they would do with the child. So when Musa (علیہ السلام) came out with his mother from her home, he was showered with gifts and presents right from that moment. The Pharaoh's wife was delighted to see him and gave him many expensive presents on her own and delivered all these presents to the mother of Sayyidna Musa (علیہ السلام) . She then took him to the Pharaoh hoping that he too would give him presents. The Pharaoh took the child in his arms who suddenly clutched at his beard and pulled it causing his head to bow down. The courtiers were horrified and said to the Pharaoh: "We warned you about the promise of Allah to Sayyidna Ibrahim (علیہ السلام) that a prophet will be born in the tribe of Bani Isra'il who will inherit your Kingdom and your wealth and will defeat and overthrow you. You have seen with your own eyes the first signs of the fulfillment of Allah's promise". The Pharaoh took the warning and ordered his soldiers to put the child to death.

Here Sayyidna Ibn ` Abbas ؓ stopped again in his narration and said, "0 Ibn Jubair ؓ ! This is the fourth test (فُتُون) for Sayyidna Musa (علیہ السلام) where death seemed so near".

The Pharaoh's wife at once came to the child's rescue and addressed her husband thus, "You have given this child to me. He is all mine. So what is all this fuss about?" The Pharaoh said, "Can't you see that by his action this child is warning me that one day he would overthrow me and deprive me of my Kingdom?" His wife replied, "I know a sure means of ascertaining whether his action was the action of an uninformed and innocent child or he deliberately intended to defy and challenge your authority. You order a servant to bring two trays. Put two live coals in one and two shining pearls in the other and place both the trays in front of the child. If he picks up the coal, that would be proof enough that he is totally unaware of the consequences of his action because nobody with any sense would put his hand in fire." The Pharaoh agreed to this test and when the two trays were placed before Sayyidna Musa (علیہ السلام) he picked up the coal. (However there is another tradition that he wanted to reach for the pearls but Jibra'il (علیہ السلام) guided his hand and placed it on the coal). When the Pharaoh saw this he snatched away the coal from the child's hand to save him from harm. Thus the Pharaoh's wife was proved right. She turned to him and said, "0 King! Now you know the truth." Thus Allah once again saved his life because He had chosen him for a very special mission.

(And so Sayyidna Musa (علیہ السلام) continued to enjoy the favours of the Pharaoh and the great love of his mother until he grew to full manhood). Knowing in what esteem the royal family held him, the people of the Pharaoh did not dare to insult and torment Bani Isra'il as they used to do previously. One day he was out for a stroll in the city when he came across two persons who were quarrelling over some matter. One of them was a man of the Pharaoh and the other was an Isra'ili. The latter called out to Sayyidna Musa (علیہ السلام) to help him. Musa (علیہ السلام) got very angry at the Pharaoh's man. How dare he bully an Isra'ili in his presence knowing that he held a place of honour in the royal court, and also that he was full of sympathy for the Isra'ilies (on account of the harsh treatment to which they were constantly subjected by the Egyptians). People in general thought that his sympathy for the Isra'ilis was due to his being nursed and brought up by an Isra'ili woman. It is also possible that Allah Ta` ala may have informed him through his mother or by some other means that he himself was an Isra'ili and that the woman who had nursed him was in fact his own mother.

Anyway, being in extreme anger, Sayyidna Musa (علیہ السلام) hit the Egyptian with such force that he died on the spot. There were no witnesses to this incident except the Isra'i1i, and Sayyidna Musa (علیہ السلام) was certain that he (the Isra'ili) would not inform against him.

The Egyptian's death filled Sayyidna Musa علیہ السلام with remorse and he said, هَـٰذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ (This is some of Shaitan's act, He is indeed a clear enemy who misleads - 28:15). Then he prayed to Allah.

رَ‌بِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ‌ لِي فَغَفَرَ‌ لَهُ إِنَّهُ هُوَ الْغَفُورُ‌ الرَّ‌حِيمُ

0 my Lord! I have wronged myself, so forgive me. So He forgave him. Indeed He is the Most-Forgiving, Very-Merciful - 28:16.

After this incident Sayyidna Musa (علیہ السلام) made secret inquiries about the reaction of the Egyptian about the murder and whether the matter was reported to the Pharaoh. He learned that the report that was made to the Pharaoh merely said that an Isra'i1i had killed an Egyptian for which their tribe should make full retribution, and that no mercy should be shown to them.

The Pharaoh asked them to apprehend the murderer and produce him with full proof of his guilt because although he was their own king he did not think it was right to punish someone without sufficient evidence. He assured them that if they produced the offender with sufficient proof of his guilt he would not be spared. Thereupon people went out in search of the murderer but found no clue which could lead them to him.

The next day as Sayyidna Musa (علیہ السلام) carne out of his house he saw the same Isra'ili again fighting with an Egyptian. On seeing Sayyidna Musa (علیہ السلام) he again called to him for help. But Sayyidna Musa (علیہ السلام) who was full of remorse at what had happened the day before was very angry and blamed the Isra'ilie for picking up fights. However, he wanted to stop the man of Pharaoh from attacking the Isra'ili, and at the same time reproached the Isra'ili for being so quarrelsome. The Isra'ili, seeing Musa (علیہ السلام) in anger was frightened and feared that he would kill him too. So he called out, "0 Musa! Will you kill me too as you killed a man yesterday"?

And so they parted, but the Egyptian hastened to inform the people who were on the lookout for the murderer that the Isra'ili himself had accused Sayyidna Musa (علیہ السلام) of having murdered a man the day before. The Pharaoh who was informed of this latest development at once sent his soldiers to apprehend Sayyidna Musa (علیہ السلام) and to execute him. The soldiers were confident that there was no way for Sayyidna Musa (علیہ السلام) to escape and therefore they took the main road of the city searching for him. Somehow a follower of Sayyidna Musa (علیہ السلام) who lived in a far flung area of the city got wind of the Pharaoh's order to kill him and managed to reach Musa علیہ السلام through smaller streets to warn him of the impending danger.

At this point in his narration, Sayyidna Ibn ` Abbas ؓ paused again and said, "0 Ibn Jubair! This was the fifth test (فُتُون) for Sayyidna Musa (علیہ السلام) when death had overcome him but Allah Ta` ala saved his life".

Sayyidna Musa (علیہ السلام) at once left the city and headed for Madyan. All his life was spent in comfort and luxury and he had never undertaken a task involving physical exertion. He was also unfamiliar with the surrounding areas and the roads connecting them. But he had full faith in Allah عَسَىٰ رَ‌بِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ (I hope my Lord will guide me to the straight path - 28:22).

As he approached Madyan, he stopped at a well where people had gathered and were drawing water for their animals. There he saw two girls standing away from the crowd with their goats. He asked them why they stood apart to which they replied that being unable to contend with men for water they were waiting until they had finished watering their animals and then, if any water was left, they would give it to their goats, Sayyidna Musa (علیہ السلام) was moved to pity for the girls and being physically a strong man he pushed forward and in no time he watered their goats. The girls went home with their herd and he sat under the shade of a tree and prayed: رَ‌بِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ‌ فَقِيرٌ‌ (0 my Lord, I am in need of whatever good you may send down to me - 28:24). By this payer he sought Allah's help in providing him something to eat and a place to stay.

Now when the girls returned home with their herd earlier than usual their father was surprised, but the girls told him how a kind man had helped them and watered their goats. The father asked one of the girls to bring the man home which she did, and when he heard the story of Sayyidna Musa (علیہ السلام) ، he said: ("Do not fear, you have escaped from the wrongdoing people." - 28:25).

One of the girls suggested to her father to engage Sayyidna Musa (علیہ السلام) on wages and said يَا أَبَتِ اسْتَأْجِرْ‌هُ إِنَّ خَيْرَ‌ مَنِ اسْتَأْجَرْ‌تَ الْقَوِيُّ الْأَمِينُ (Dear father, hire him; the best man you hire, is the one who is strong, trustworthy - 28:26). the father was disconcerted at her words and asked her how she knew, that he was strong and trust-worthy. The girl replied that she witnessed his strength when he pushed aside all the other shepherds and drew water for her goats. And she knew him to be trustworthy because when she went to bring him home he cast his eyes down and did not raise them until she had conveyed to him his invitation. Then he told her to follow him and to guide him to this place from behind. Only a person who is totally trustworthy would conduct himself in such a manner. The father (He was Sayyidna Shua'ib (علیہ السلام) ، a prophet of Allah), having being fully satisfied on this score, proposed to Sayyidna Musa (علیہ السلام) that if he would agree to work for him for eight years he would give the latter one of his daughters in marriage. He also said that he would like it if Sayyidna Musa (علیہ السلام) ، of his own free choice, worked for him for a further period of two years, but this would not be a condition for his marriage with his daughter. Sayyidna Musa علیہ السلام accepted these terms and ultimately, by Allah's command, rendered full ten years service to Sayyidna Shu'aib (علیہ السلام) .

Sayyidna Said Ibn Jubair ؓ says, "Once a Christian scholar met me and asked me whether I knew how long Sayyidna Musa (علیہ السلام) worked for Sayyidna Shu'aib (علیہ السلام) . This was before Sayyidna Ibn ` Abbas ؓ had narrated to me this Hadith. So I told him that I did not know the answer to his question. Afterwards when I met Sayyidna Ibn ` Abbas ؓ and put the same question to him he informed me that Sayyidna Musa (علیہ السلام) was bound to do service for the contractual period of eight years which could not be reduced in any circumstances. Also, it was Allah's will that he should also serve the additional optional two years. Therefore, he did actually serve Sayyidna Shu'aib (علیہ السلام) for full ten years. Later, when I met the Christian scholar and gave him the information, he asked me whether the person from whom I learnt this was more knowledgeable than I was. I replied him in affirmative and told him that indeed he was a very learned person and the best among us".

Having completed ten years of service with Sayyidna Shu'aib (علیہ السلام) Sayyidna Musa (علیہ السلام) departed from Madyan with his wife. He had chosen an unfrequented and unfamiliar route, and on a cold, dark night when he saw fire on the mount of Tur he went there to bring some for his wife. There he saw strange sights, was granted the miracles of the staff (عصا) and the bright hand (یدِ بَیضاء) and was also entrusted with the Mission of Prophethood. This story has been related by the Holy Qur'an in the preceding pages. At the mount of Tur he was also commanded by Allah to proceed to Egypt and place his message before the Pharaoh. He was anxious how he would discharge this duty when he has been declared by the royal court as an absconding offender and was under the sentence of death. Moreover, he recalled his stammer. So he prayed to Allah to remove these impediments. In response to his prayer Allah appointed his brother Haran (علیہ السلام) to share his prophethood and through a revelation commanded the latter to receive him before he entered Egypt. The two brothers met and as commanded by Allah both of them went to the Pharaoh's court to invite him to accept the True Faith. After a while they were admitted to his presence after passing through several stages. They said to him: إِنَّا رَ‌سُولَا رَ‌بِّكَ "We are the messengers of your Lord". The Pharaoh asked them فَمَن رَّ‌بُّكُمَا (Who then is the Lord of you two? - 20:49).

Their reply to this question has been reported in the Qur'an itself.

(جاری ہے) Verse:41 Commentary 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 صلى الله عليه وسلم . 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم . 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 صلى الله عليه وسلم .

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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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. Verse:42 Commentary - - - Verse:43 Commentary - - - Verse:44 Commentary - - - Verse:45 Commentary Commentary

Why was Sayyidna Musa (علیہ السلام) afraid?

The words إِنَّنَا نَخَافُ (We are afraid) signifies that here Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) expressed twofold fear before Allah. The first fear is pointed out by the word أَن يَفْرُ‌طَ which means to cross all boundaries. So the meaning of the sentence is 'perhaps the Pharaoh would attack even before listening to us'. The other fear is mentioned with the words أَن يَطْغَىٰ - which means that Sayyidna Musa (علیہ السلام) was apprehensive that the Pharaoh might, after listening to his demands, become so refractory and perverse that he might speak about Allah in disrespectful terms.

It will be recalled that when prophethood was bestowed upon Sayyidna Musa (علیہ السلام) ، he had prayed to Allah to depute Sayyidna Harun (علیہ السلام) also to assist him in his mission, and Allah had accepted his prayer. At the same time Allah informed him سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا ' ("We make. your arm stronger through (the help of) your brother and will make for you the upper hand so they will not reach you (with any harm) "-28:35) and that whatever else he asked for was granted to him (قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ ) "You have been granted your request 0 Musa" - 20:36. Among the things granted to him was شرح صدر (heart at peace) which means that he was made immune to fear. So, when he had received such firm assurances from Allah, how does one explain the fear expressed by him in this verse. One answer to this question is that the promise of victory and security from harm is rather vague in that victory may refer to success in debate with the Pharaoh and his men. It can also be argued that victory could come only if the Egyptians heard his arguments and reasoning, and saw his miracles but there was this possibility also that they might attack him before he had laid his arguments before them. Besides, شرح صدر does not mean elimination of natural fear.

The second point is that fear of fearsome things is a natural instinct and even prophets are not free from it in spite of their complete faith in the promises of Allah. Sayyidna Musa (علیہ السلام) himself was afraid to pick up his staff when it turned into a snake therefore Allah re-assured him with the word لَا تَخَف (do not be afraid). On all such occasions Allah removed their fears by propitious tidings. Three other verses: فَخَرَ‌جَ مِنْهَا خَائِفًا يَتَرَ‌قَّبُ (So, he went out of it (the city) in a state of fear, waiting (for what comes next) - 28:21) and فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا (Then, next morning he was fearful, waiting [ for what comes next ] - 28:18) and فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ (So Musa concealed some fear in his heart - 20:67) can also be quoted expressing the same fear. It was this natural fear which persuaded the Holy Prophet صلى الله عليه وسلم to migrate to Madinah and some of his Companions ؓ to migrate first to Abbysinia and later to Madinah. In the Battle of Ahzab the Muslims were so overawed by the strength of their enemies that they dug a trench as a protective measure even though Allah had promised them victory on numerous occasions. The truth is that while they did not have the least doubt about their ultimate victory, the fear which they felt was the result of a spontaneous human impulse in the face of danger, and the prophets being human are not immune to this impulse. Verse:46 Commentary Allah said,إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَ‌ىٰ "I am surely with you both. I hear and I see." - 20:46) Here the word "with you" is used in the sense of divine help and support which human senses cannot perceive.

Sayyidna Musa (علیہ السلام) called upon the Pharaoh to embrace the True Faith and also to deliver the Bani Isra'il from bondage

This shows that the prophets have the duty of guiding mankind towards their salvation as well as to liberate their people from worldly and economic bondages. Therefore, in this verse Sayyidna Musa (علیہ السلام) is reminded of both these duties.

God created everything; and everything is performing the functions assigned to it by Him

This point calls for some elucidation which is given in the following lines. The guidance which Allah gives to the prophets and which is in the nature of a duty imposed upon them is a special kind of guidance which is addressed only to human beings and Jinns who are gifted with intellect. There is also another kind of guidance known as guidance of Takwin (creation) which every created thing possesses. Allah has given to fire, water, earth and air, and their compounds a special kind of feeling and perception which are not of the same nature as given to human beings and Jinns. This is the reason why the laws governing things which are permissible and those which are forbidden do not apply to them. Through this feeling and perception Allah has assigned duties to all created things and in obedience to this command of Takwin and guidance, the earth, the sky and every other created thing is busy performing its allotted tasks. Air, water, fire and earth are all fulfilling the purpose for which they were created. They do not deviate from their destined course except by the command of Allah. And when He so commands the fire turns into a bed of flowers (as for Sayyidna Ibrahim علیہ السلام), and water acts as fire as for the people of Sayyidna Nuh أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا - 71:25). Who has taught a newly born baby to draw milk from its mother's breast or to cry when hungry or in pain? It is this same Divine guidance which every created thing receives without any formal training.

In brief, every created thing has been programmed, by Allah, with a guidance of Takwin (creation) which it is genetically bound to follow and deviating from the same is beyond its power. The other kind of guidance which is given to the human beings and to Jinns is not inherent in the nature and thus, is not compulsory but optional. It is this freedom of choice which renders them liable to reward for good deeds and to punishment for their sins. The verse Verse:47 Commentary - - - Verse:48 Commentary - - - Verse:49 Commentary - - - Verse:50 Commentary أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (who gave everything its shape then guidance 20:50) refers to the guidance of Takwin (تکوینی ھدایت).

Sayyidna Musa (علیہ السلام) reminded the Pharaoh, at the first place, of those acts of Allah Ta` ala which are obviously done by Him alone and about which no one else could claim that he has performed them. The Pharaoh totally unable to refute this argument, and in his confusion asked Sayyidna Musa (علیہ السلام) a question which was designed to entangle him into giving a reply that would greatly offend the Egyptians. The question was: how did the people of bygone ages stand who all worshipped idols, and what was their fate? The Pharaoh's purpose was that if Sayyidna Musa (علیہ السلام) replied (as the Pharaoh surmised he would) that they were all misguided and deserving of Hell, then he could instigate his people against the latter. But the reply which Sayyidna Musa (علیہ السلام) gave was so wise and discreet that the Pharaoh's evil design was completely frustrated. Verse:51 Commentary - - - Verse:52 Commentary Commentary

Verse 51 tells us that the Pharaoh had asked the question regarding the end of earlier people. If Sayyidna Musa (علیہ السلام) had given a straightforward answer that they were misled and will go to Jahannam, then the Pharaoh would have got a chance to scorn that it was not just him whom Sayyidna Musa (علیہ السلام) was blaming but all their ancestors as well. Naturally such a situation would have created doubts in the minds of people. Therefore Sayyidna Musa (علیہ السلام) gave such an answer which was full of wisdom and did not give any chance to the Pharaoh for misleading the people. He said (as mentioned in verse 52) that only Allah knows their end. He never makes a mistake nor does He forget things. The words "My Lord does neither err" mean that it is inconceivable that Allah wills one thing and something different should happen. Verse:53 Commentary The word ازواج (pairs) used in verse 53 is used here in the sense of "Kinds" or "Species", and the word is the plural of the word which means "different" or "diverse". The verse means that Allah has created so many kinds of plants that they are beyond human reckoning and each of them contains special properties which make them invaluable to man for his well-being. It is impossible for man to comprehend completely all the properties and uses of all the plants created by Allah Ta` ala. For centuries scientists have been working to find out all about them and researches have revealed a great deal about their properties. However it is impossible to claim that whatever we know at present is the last word. Verse:54 Commentary The next verse (54) says إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ (Surely, in that there are signs for the people of understanding. (20:54). The word النُّهَىٰ is the plural of نُھیَۃ (nuhyah) which is used in the same sense as عققل (aql: Intelligence) because it enables wise and intelligent persons to avoid harmful acts.