النص المفهرس

TRANSLATION: He (Allaah) said, "O Moosa! Indeed I have selected you from the people (of
your time) for My message (to be My messenger) and for My speech (to be the fortunate one
with whom I speak directly).190
وَكَلَّمَ اللهُ مُؤْسَى تَكْلِيْمًا (١٣))
TRANSLATION: Allaah specially (directly) spoke to Moosa v.191
وَلَقَدْ مَنَنَّا عَلَى مُؤْسَى وَ بُرُونَ (١١٣) وَ نَجَّيْنُهُمَا وَ قَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيْمِ (١١٥) وَ نَصَرْنُهُمْ فَكَانُوْا بُعُ
الْغُلِيْنَ (١١٢) وَ أَتَيْنُهُمَا الْكِتُبَ الْمُسْتَبِيِنَ (١١٧) وَبَدَيْنُهُمَا الصِّرَاطَ الْمُسْتَقِيْمَ (١١٨) وَ تَرَكْنَا عَلَيْهِمَا فِى
الْآخِرِينَ (١١٩) سَلُّمٌ عَلَى مُؤْسَى وَ بُرُونَ (١٢٠) إِنَّا كَذُلِكَ نَجْزِى الْمُحْسِنِينَ (١٢١) إِنَّهُمَا مِنْ عِبَادِنَا
الْمُؤْمِنِيْنَ (١٢٢)
TRANSLATION: Undoubtedly We favoured Moosa v and Haaroon v (by making them
Ambiyaa). We rescued the two of them and their people from great distress (from the
tyranny of Fir'oun). We assisted them (against Fir'oun) and they became victorious (surviving
after Fir'oun and his army had been drowned). We gave the two of them a Book (the Torah) that
clearly elucidated matters. And We guided the two of them to the straight path. And, in
their favour, We left (as praise and remembrance of them) among those to come after, "Peace
be to Moosa v and v Haaroon." (They are therefore remembered with words like this by all
Mu'mineen.) Thus do We reward those who do good. They were certainly from Our slaves
who were Mu'mineen. 192
يَأَيُّهَا الَّذِيْنَ أَمَنُوْا لَا تَكُوْنُوْا كَالَّذِيْنَ أُذَوْا مُؤْسِى فَبَرَّاهُ اللهُ مِمَّا قَالُوا ﴿ وَكَانَ عِنْدَ اللهِ وَجِيْهَا (٢٩٠)
190 Surah A'raaf, verse 144.
191
Surah Nisaa, verse 164.
192
Surah Saaffaat, verses 114-122.
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TRANSLATION: O you who have Imaan! Do not be like those (the Bani Israa'eel)
who hurt Moosa v (by directing false accusations at him), after which Allaah
absolved him of what they said. (Allaah did this because) He (Moosa v) was
extremely honourable in Allaah's sight.193
In a narration of Bukhaari and Muslim, Rasulullaah p said, "Do not give me
superiority over Moosa v because after people would have been struck down
with unconsciousness on the Day of Qiyaamah, I will be the first to rise and will
see him clinging on to the leg of Allaah's throne. I do not know whether he
would have gained consciousness before me or whether he would have been
exempted from unconsciousness."
Allaama Ibn Katheer alda, has stated that Rasulullaah p mentioned this out of
humility, whereas the truth is what he stated in another Hadith, when he said,
"It is without pride that I can profess to be the leader of all the progeny of
Aadam v." The fact that the Qur'aan declares Rasulullaah p to be the seal of all
the Ambiyaa pul is proof in itself that he was the best of all the Ambiya pulse.
Nonetheless, the high status of Hadhrat Moosa u can be ascertained from the
fact that it was him with whom Rasulullaah p engaged in the most discussions
when Rasulullaah p went for the epic journey of Mi'raaj. May Allaah shower His
mercies upon him.
193
Surah Ahzaab, verse 69.
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Conclusions and Lessons
The Essence of the Narrations
The lengthy incidents of Hadhrat Moosa v, Fir'oun and the Bani Israa'eel have
not been cited merely for entertainment, but to highlight the ever raging battle
between good and evil, truth and falsehood, justice and oppression, freedom
and slavery, the dignity of the oppressed against the arrogance of the tyrants
and the ultimate victory of the truth. It also highlights the trials faced by the
adherents to the truth, the consequences of ingratitude and losing patience, the
cyclic rise and fall of nations, the preaching of the Ambiyaa pull and its results.
The Overwhelming Nature of the Truth
When a person opens up his heart to accommodate the truth, the truth rapidly
starts to overwhelm his heart and mind until he reaches the stage where his
tongue speaks only of it.
Before the contest against Hadhrat Moosa v, the magicians said, "By Fir'oun's
honour! We shall certainly be the victors!"194. However, after they were defeated and
they accepted Imaan, Fir'oun threatened to kill them. It was then that they said
to him, "We shall never prefer you to the clear signs that have come to us and to the One
Who has created us. So do as you decide. You can make a decision only in this worldly life
(you can end our lives only in this world and have no control over our lives in the Aakhirah, when
Allaah will grant us Jannah)" .195
194 Surah Shu'araa, verse 44.
195 Surah TaaHaa, verse 72.
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The Blessing of Patience
It is commonly said that the fruits of patience are sweet. This is made evident by
the incidents recounted in the Qur'aan. The story of Bani Israa'eel depicts the
hardships of slavery and oppression that they suffered at the hands of the
Egyptians. However, after all the years that they were forced to bear it with
patience, the time eventually arrived for them to be delivered from this tyranny
when Fir'oun and his army were eventually destroyed. Oppression never
endures and the plea of the oppressed person is always hearkened to and leads
to the end of the tyrant.
Announcing the end result of the patience of the Bani Israa'eel, Allaah declares,
"So We made those who were considered weak (the Bani Israa'eel who were enslaved) the
inheritors of the Eastern parts and the Western parts of the land that We had blessed (the
land of Shaam). The excellent decision of your Rabb (to grant this land to the Bani Israa'eel) was
thus fulfilled to the Bani Israa'eel because of their patience. We destroyed what Fir'oun
and his people did and whatever they built".196
It has always been the practice of Allaah to end the tyranny of tyrants
regardless of how mighty they had been. All that they possessed then falls into
the hands of the very same people they oppressed and regarded as weaklings.
When tyrants seize control over any land, this must never be seen as a sign of
them being favoured by Allaah. On the contrary, it is a sign that the people being
dominated are being punished because of their evil actions. A Hadith states that
it is the actions of people that determine the leaders they get.
A lack of Integrity
196 Surah A'raaf, verse 137.
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When Fir'oun and his people overstepped all bounds in the manner in which
they oppressed the Bani Israa'eel, Hadhrat Moosa u made du'aa to Allaah to
punish them. It was then that they were afflicted by the floods, locusts, lice,
frogs and blood. As stated earlier, they pleaded to Hadhrat Moosa v to ask
Allaah to alleviate the punishment each time, promising to believe in him
afterwards. However, they reneged on their word every time, until they were
eventually drowned in the sea.
This lack of integrity is something that has been present in people for a very long
time. Every time people are faced with overwhelming odds and can find no
respite, they plead with Allaah to rescue them, promising that they would
remain devoted to him if he saves them. However, few are the ones who really
do fulfil this pledge with Allaah. As people recover from their difficulty and revert
to their old ways, they are granted clemency by Allaah. However, they are soon
deceived by this clemency and continue reneging upon their word time and
again without realising that they would soon be running out of rope. Eventually,
they are seized by Allaah's grip at some stage as punishment for their ingratitude
and deceiving ways. This was a damning lesson that the people of Fir'oun soon
came to learn.
The Demise of Courage and Determination
Living a life of slavery and complete subservience to a ruling power is a form of
punishment and living contently under such circumstances is tantamount to
being content with punishment. It is for this reason that Hadhrat Moosa v
continuously asked Fir'oun to set the Bani Israa'eel free.
Amongst the many ill effects of living in slavery and subservience is that a person
loses his courage and determination. As he gradually loses his self determination
under suppression, he starts to regard his life of repression to be a boon and
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places all his trust and reliance in others. It was because of this that the Bani
Israa'eel refused to enter the blessed land even after being promised victory. It
was then that they made the statement, "O Moosa, we shall never enter it (the city) as
long as they are present there. So you and your Rabb both go ahead and fight. We shall
remain sitting here".197
The Height of Intellect
Verses 47-52 of Surah TaaHaa reads:
فَأَتِيمُ فَقُوْلَا إِنَّا رَسُوْلَا رَبِّكَ فَارْسِلْ مَعَنَا بَنِئُ اِسْرَآءِيْلَ ﴿ وَلَا تُعَذِّبْهُمْ ٥* قَدْ جِئْنُكَ بِيَةٍ مِّنْ رَّبِّكَ مـ
وَالسَّلْمُ عَلَى مَنِ اتَّبَعَ الْهُدَى (٣٧) إِنَّا قَدْ أُوْحِىَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلْى (٣٨) قَالَ فَمَنْ رَّبُّكُمَا
يُمُؤْسى (٣٩) قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىْءٍ خَلْقَهُ ثُمَّ بَدَى (٥٠) قَالَ فَمَا بَالُ الْقُرُوْنِ الْأُوْلَى (٥١) قَالَ
عِلْمُهَا عِنْدَ رَبِّى فِىْ كِتُبٍ وَ لَا يَضِلُّ رَبِّى وَ لَا يَنْسَى (٥٢)
TRANSLATION: "Go to him (Fir'oun) and say, 'We are indeed two Rasools of our Rabb, so
send the Bani Israa'eel with us (to Shaam) and do not torture them. We have come to you
with a sure Aayah (miracle) from your Rabb (which proves that we are Ambiyaa). May peace be
on those who follow the guidance (who accept in totality the message we have brought). It has
been revealed to us that punishment shall (definitely) be for those who falsify and turn
away (from our message)." (As commanded, Moosa v and Haaroon v took the message to Fir'oun.
However, he rejected their message. ) Fir'oun said, "Then who is the Rabb of you two, O
Moosa?" He (Moosa v) replied, "Our Rabb is He Who granted each thing its (appropriate)
form and then guided it (showed it what it ought to be doing and how to live)."Fir'oun said,
"Then what about the previous generations (who rejected the message of their Ambiyaa. Were
they also punished as you say)?" Moosa v said, "The knowledge of them is with my Rabb in
the Book (the Lowhul Mahfoodh). My Rabb does not err, nor does He forget (He knows whether
a nation deserves punishment in this world before their punishment in the Aakhirah. While many
nations were punished in this world, the punishment for others has been postponed for the
Aakhirah)."
197
Surah Maa'idah, verse 24.
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Fir'oun argued that if there is no other Rabb besides Allaah, it would mean that
all their predecessors throughout the generations had been misguided. Would
they all then be liable for punishment? This question has been used by many
ignorant people in the past to defend their errant ways. Although the correct
reply would be to say that the people of the previous generations are destined
for punishment in Jahannam, but such a reply would be to Fir'oun's advantage
because it would serve to rally support for him. This was because the people
around Fir'oun would be offended to be told that their parents and forefathers
are fuel for Jahannam. Hadhrat Moosa v therefore had to offer a reply that was
true and which would also suitably address Fir'oun's argument. Hadhrat Moosa
v therefore said, "Moosa v said, "The knowledge of them is with my Rabb in the Book
(the Lowhul Mahfoodh). My Rabb does not err, nor does He forget (He knows whether a nation
deserves punishment in this world before their punishment in the Aakhirah. While many nations were
punished in this world, the punishment for others has been postponed for the Aakhirah".
This reply truly reflected the height of intellect and could not be used to gain
support for Fir'oun's foolish argument.
Aiding Oppression
When Hadhrat Moosa v unintentionally killed the Egyptian, he pleaded to Allaah
thus, ""O my Rabb! I have oppressed (wronged) myself, so forgive me (for my mistake)." So
Allaah forgave him. Without doubt, He is the Most Forgiving, the Most Merciful. (The
Ambiyaa considered even their mistakes to be equal to sins)". He also said, "O my Rabb! On
account of the favours (forgiveness, knowledge and wisdom) you have given me, I shall never
be among those who are accomplices to criminals (in future)".198
Our pious predecessors have gleaned from this verse that one must never be an
accomplice to wrong doers, whether the wrong doer is an individual, a group or
198
Surah Qasas, verses 16-17.
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a government. A man once approached the well know Taabi'ee Hadhrat Ataa bin
Abi Rabaah dildo, and asked, "My brother is the secretary of the governor of Kufa,
who represents the Banu Umayyah government. He plays no part in passing of
judgements and pronouncements, except that it is his duty to write them down
on record. He would be a bankrupt man if he did not have this job."
Because it often happened that the governor passed judgements that were
unjust, Hadhrat Ataa ail ton, recited the above verse quoting the words of Hadhrat
Moosa v and then added, "Your brother ought to throw his pen away. It is Allaah
Who provides sustenance."
Another man asked Hadhrat Aamir Sha'bi ail dan, whether his earnings as a scribe for
a governor were lawful. He Aamir al., replied, "Would it be right if you write
down the judgement of the governor to execute an innocent man, to have
someone's property wrongfully confiscated or someone's home wrongfully
demolished?" He then recited the words of Hadhrat Moosa v to the man, to
which he repented to Allaah and stated, "I shall henceforth never use my pen to
enforce the judgements of the Banu Umayyah governors!" Hadhrat Aamir al das )
then added, "And Allaah will also never deprive you of your sustenance."
Ruhul Ma'aani reports that when the governor Abdur Rahmaan bin Muslim
wanted to employ Hadhrat Dahhaak alto, only to distribute the salaries to the
government employees of Bukhara, the latter refused. When asked the reason,
he replied that it would be wrong to assist oppressors in any way.
The incident is famous about how Imaam Abu Haneefah il, encouraged the
military officer Hasan bin Quhtuba dildo, to forsake his post in the army of the
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Abbaasi Khalifah Mansoor. When he handed in his resignation, Hadhrat Hasan ,
ul said to the Khalifah, "O Ameerul Mu'mineen! If my military services were spent
in the path of Allaah, then it would suffice for my salvation. However, if they
were spend in the path of injustice and oppression then I do not wish to add to
my sins. Oppression in any form will surely be a tremendous cause of remorse."
(It is known that many commands of the Khalifah Mansoor conflicted with the
commands of the Shari'ah)
The Bashful Ladies
The Qur'aan uses the following words to describe the incident when the old man
in Madyan sent one of his daughters to call Hadhrat Moosa v to him, "(As Moosa v
rested beneath the tree) One of the two ladies came to him walking bashfully. She said, "My
father is calling you (home) to reward you for watering (our flock) for us."".199 The girl was
forced to come herself because they had no servants in their employ to do the
work for them.
Explaining the manner of her gait, Hadhrat Umar t said that she walked with
great modesty, covering her face with her garment and not like those women
who walk about with immodest strides and who go anywhere and everywhere.200
The verse and explanation of Hadhrat Umar t makes it evident that a woman is
regarded as bashful when she does not walk up to strangers in a carefree
manner. This conflicts with the teachings of Rasulullaah p and the Shari'ah. The
explanation of Hadhrat Umar t also tells us that modesty entails covering the
199 Surah Qasas, verse 25.
200
Ibn Jareer, Ibn Abi Haatim.
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face in front of strangers. This modest behaviour of the daughters of the leader
of Madyan is a lesson for all of mankind.
Islamic Culture
A few days after Hadhrat Moosa u had reached Madyan and had stayed with the
old man, the old man offered one of his daughters in marriage to Hadhrat Moosa
0. He said, ""I wish to marry you to one these daughters of mine on condition that you
work for me for eight years. If you complete ten years (of service), it will be your choice.
(However,) I do not wish to impose upon you (you may therefore choose between eight and ten
years). If Allaah wills, you will find me to be among the righteous (who will treat you
honourably and keep my word)" .201
Jurists have deduced from the verse that when a father or guardian of a woman
finds a pious and suitable partner for his daughter or ward, he should not wait
for the man to propose, but may extend the proposal of marriage to him. In fact,
this is a Sunnah of the Ambiyaa Jul ese. Hadhrat Umar t also did the same when he
approached Hadhrat Abu Bakr t as well as Hadhrat Uthmaan t to marry his
daughter Hadhrat Hafsah wie al gh) when she became a widow. She then married
Rasulullaah p. The words "I wish to marry you to" indicates that the father or
guardian should enact the marriage ceremony, unlike the western culture in
which the woman does so herself. Of course, she will be permitted to do so if she
is of age and there is no alternative. Such a marriage will be valid according to
Imaam Abu Haneefah il 4 .. ), but other jurists disagree.
A Unique Tafseer Concerning Retribution in the Aakbirak
Regarding Fir'oun and his followers, Allaah says in the Qur'aan, "We made them
leaders who called (others) towards the Fire (of Jahannam). They will not be assisted (against
Allaah's punishment) in the Aakhirah".202 Most scholars have interpreted the verse
201
Surah Qasas, verse 27.
202 Surah Qasas, verse 41.
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figuratively by stating that they called people towards Kufr and Shirk, which
would eventually lead to Jahannam. However, the eminent Sufi Sheikh Muhiyud
Deen Arabi ail da., has stated that while all actions in this world remain abstract
actions, they will assume a physical form in the Aakhirah. Therefore, while good
actions will assume the form of the bounties of Jannah, evil actions will assume
the form of the fire of Jahannam. Fir'oun and his followers were therefore
literally calling others towards the fire of Jahannam by encouraging them
towards Kufr and Shirk. As a result, they could really be called the leaders of the
fire of Jahannam.
The Sheikh has also corroborated this with verses such as:
. "They will find their actions present (before them)"203
. "On that day people will return (to the Plain of Resurrection) in different groups to
witness their actions. Whoever (sincerely) does an atom's weight of good will see it
and whoever does an atom's weight of evil (without securing Allaah's forgiveness for it)
will see it" 204
These verses make it evident that people will see their actions in a physical form
in the Aakhirah.
A Decisive Proof
Whenever the Ambiyaa >) pask introduced themselves as the messengers of
Allaah, the people asked to see proof of their claim. It was then that they
203
Surah Kahaf, verse 49.
204
Surah Zilzaal, verses 6-8.
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displayed the miracles that Allaah manifested at their hands. When Fir'oun
demanded the same from Hadhrat Moosa v, "he threw down his staff (the first
miracle) and it suddenly became a (terrifying and huge) serpent in no uncertain terms. And
when he (Moosa v) drew forth his hand (from beneath his armpit), it suddenly became
(shining) bright for all to see (the second miracle)"205
The miracles that the Ambiyaa pul sk displayed were supernatural and defied the
norm. Now, if a person thinks that Allaah is restricted to the laws of nature, it
would be impossible to accept the possibility of these miracles and also
impossible to regard Allaah as the Supreme Master of the universe. However,
when we accept that Allaah has control over everything and that everything is
subservient to His will, it will be simple to accept the miracles of the Ambiyaa Male
pw. It will then be easy to accept that serpents need not be created as we
normally see them being born, but that they may also be created from a staff
when Allaah wills.
A Revolution
The Qur'aan summarises the result of the contest between Hadhrat Moosa v
and the magicians with the words:
وَ أُلْقِىَ السَّحَرَةُ سُجِدِيْنَ (١٢٠))) قَالُوا أَمَنَّا بِرَبِّ الْعُلَّمِيْنَ (١٢١) رَبِّ مُؤْسَى وَبُرُونَ (١٢٢) قَالَ فِرْعَوْنُ
أَمَنْتُمْ بِم قَبْلَ أَنْ أُذَنَ لَكُمْ إِنَّ بُذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِيْنَةِ لِتُخْرِجُوْا مِنْهَا أَثْلَهَا فَسَوْفَ تَعْلَمُوْنَ (١٢٣)
لَأَقَطَّعَنَّ آَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلافٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِيْنَ (١٢٣) قَالُوْا إِنَّا إِلَى رَبِّنَا مُنْقَلِبُوْنَ (١٢٥) وَمَا
تَتْقِمُ مِنَّا إِلَّا أَنْ أَمَنَّا بِأَيْتِ رَبِّنَا لَمَّا جَاءَتْنَا ﴿ رَبَّنَا أَفْرِعْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِيْنَ (١٢۶)٪
TRANSLATION: The magicians were thrown into prostration (in humility and submission
because of the grand miracle of Moosa v, which they realised could have been only from Allaah).
205
Surah A'raaf, verses 107-108.
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They said, "We believe in the Rabb of the universe; the Rabb of Moosa v and Haroon v
(contrary to what Fir'oun wanted them to believe, that he was their "High Lord")." Fir'oun
exclaimed (to deceive the masses and to conceal his defeat), "Do you believe in Him before I
have permitted you (to believe) ? This must certainly be a grand scheme that you all have
devised in the city to remove its inhabitants from it (so that you could rule it). Soon you shall
come to know (how I shall punish you for this) ! I will certainly cut off your hands and your
feet from alternate sides (right hands and left feet) and crucify every one of you." They (the
magicians) said, "Indeed we shall return to our Rabb (after our deaths, when we shall be
rewarded). You are taking revenge on us merely because we believed in the Aayaat
(miracles) of our Rabb when it came to us. O our Rabb! Grant us fortitude (patience) and
give us death as Muslims (as people who submit themselves to You)."206
This was the bold response of the same magicians who had just taken an oath in
the name of Fir'oun a few moments earlier that they would certainly defeat
Hadhrat Moosa v. This was indeed a tremendous revolution that had transpired
by the power of Imaan. Imaan gave them such courage and determination that
they were prepared to give their lives for it. Their words to Fir'oun quoted in
verse 72 of Surah TaaHaa ought to be a bastion for all those who are faced with
intimidation and torture because they stand for the truth. They said to Fir'oun,
"So do as you decide. You can make a decision only in this worldly life (you can end our lives
only in this world and have no control over our lives in the Aakhirah, when Allaah will grant us
Jannah".
The Realm of the Grave
The Qur'aan describes the plight of Fir'oun and his people in the words, "They
(Fir'oun and his followers) will be presented before the Fire morning and evening (in their
graves). And, on the day that Qiyaamah will take place, (the angels will be told) "Enter the
people of Fir'oun into the worst of punishments.""207
Hadhrat Abdullaah bin Mas'ood t says that the souls of Fir'oun and his people
assume the forms of black birds, which are then presented before the fire of
206
Surah A'raaf, verses 120-126.
207
Surah Mu'min, verse 46.
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Jahannam every morning and evening. They are then told that it would be their
final resting place.208
In a narration of Bukhaari and Muslim, Rasulullaah p said, "When any of you
passes away, he will be shown his final abode to which he will be destined after
reckoning takes place on the Day of Qiyaamah. He will be shown this abode
every morning an evening and told that it will be his final abode. If he is destined
for Jannah, he will be shown his abode in Jannah and if he is destined for
Jahannam, he will be shown his abode in Jahannam."
The verse above speaks about the punishment of the Barzakh (realm of the
grave) and so do many Ahadeeth. The Ummah is therefore unanimous about the
existence of Barzakh, just as they are unanimous about the existence of the
Aakhirah, Jannah and Jahannam.
This verse speaks about the punishment that the people of Fir'oun will face
before Qiyaamah, which will cause them untold anxiety. It then speaks of the
ultimate punishment they will have to face after the Day of Qiyaamah.
Speaking about the intermediate stage between this world and the Aakhirah
(Barzakh), Rasulullaah p said, "The grave is either a garden from amongst the
gardens of Jannah or a pit from amongst the pits of Jahannam."
208
Abdur Razzaaq, as quoted in Tafseer Maz'hari.
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Allaah says in verse 100 of Surah Mu'minoon, " (They will be unable to return to the world
because) Behind them is "Barzakh" (a barrier preventing their return, which will remain in place)
until the day that they are resurrected (until the Day of Qiyaamah".
Guides to Jahannam
Speaking of Fir'oun's plight in the Aakhirah, Allaah specifically describes him as a
guide to Jahannam. Allaah says, "He (Fir'oun) will lead his people on the Day of
Qiyaamah and (since they will follow him as they did in this world, he will) enter them into the
Fire (of Jahannam, just as they followed him into the cold water that drowned them). It is an evil
place indeed where they shall be entered. Curse (being far from Allaah's mercy) has been
made to follow them (Fir'oun and others like him) in this world and in the Aakhirah as well. It
will be an evil prize (reward) that they will receive."209
It is learnt from this verse and several Ahadeeth that the leaders of people in this
world will also be their leaders in the Aakhirah. Those who called the people to
the truth and towards righteousness in this world will also lead their followers in
the Aakhirah towards Jannah. As for those who led their followers towards evil
and sin, they will still be in the lead on the Day of Qiyaamah and be the first of
their groups to be flung into Jahannam.
Shedding further light on this aspect, Rasulullaah p said, "On the Day of
Qiyaamah, the bearer of the flag for the poets of the Period of Ignorance will be
Imra'ul Qais. All the other poets of the Period of Ignorance will follow him into
Jahannam."
When the followers of these deviated people will see the plight that they are
being led towards, they will heap curses upon their leaders and regret following
209
Surah Hood, verse 98-99.
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them. On the other hand, those who followed the pious Mu'mineen will be
pleased with their choice of leaders. Speaking about them, Allaah says, "Those
who obey Allaah and the Rasool p will be (in the Aakhirah) with those Ambiyaa (those who
received divine revelation), "Siddeeqeen", martyrs (those prepared to die for Allaah and for
Rasulullaah p) and righteous ones (those who purify their bodies and souls) on whom Allaah has
bestowed His bounties. These are indeed the best of companions".210
Literal or Figurative?
It has been mentioned that when the Bani Israa'eel refused to abide by the code
of the Torah, the Mount Toor was raised above their heads and they were
threatened with being crushed beneath it if they did not abide. They therefore
fell prostrate and agreed to abide. This incident is mentioned in Surah Baqarah
as well as in Surah A'raaf. Although the uprooting of a mountain and suspending
it in the air is something astounding, there is no need to interpret the incident
figuratively because it is something that is well within the power of Allaah. The
verses describing the incident are:
. "(O Bani Israa'eel, do not forget the time) When We took your promise (that you would
practise the injunctions of the Torah) and raised Mount Toor above you (when you refused
to fulfil your promise) saying, "Hold firmly to what We have given you and heed what is
in it (by practising all its commands) so that you may fear (sinning and Jahannam)""211
" (Remember the time) When We uprooted the mountain (Mount Toor and suspended it)
above them (the Bani Israa'eel) as if it were a canopy and they thought that it would
fall on them. (When the Jews broke their promise to fulfil the commands contained in the
Torah, Allaah suspended the Mount Toor above their heads and threatened to drop it on them if
they did not obey the commands of the Torah.) (We said to them) "Hold fast on to what We
have given you (the Torah) and remember what is in it so that you may adopt
Taqwa"""212
210
Surah Nisaa, verse 69.
211
Surah Baqarah, verse 63.
212
Surah A'raaf, verse 171.
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Together with stating "We raised the mountain", Allaah also adds "above you",
which supports the belief that the incident took place literally. In fact, the Arabic
word "nataqa" used in this verse refers to the uprooting and physical
displacement of the mountain. It is for this reason that the Mufassireen have
always rendered a literal interpretation to this verse. However, some have
expressed the doubt that the meaning may be figurative. They say this because
of the fact that a literal interpretation would mean that the Bani Israa'eel were
forced into submission, which contradicts the verse "there is no compulsion in
Deen".
However, this doubt need not be given too much credit because the issue here is
not compulsion to enter the Deen, but compulsion to abide by the Deen after
already entering into it. The difference is significant. The verse "there is no
compulsion in Deen" refers to the prohibition against forcing people to accept the
Deen, which was clearly not the case with the Bani Israa'eel. The issue with the
Bani Israa'eel was abiding by the injunctions of the Deen which they had already
adopted. By refusing to abide by the injunctions of their Deen, they were really
guilty of rebellion and being renegades, which is punishable in all government
constitutions. It may therefore be said that it is incorrect to interpret the
incident figuratively.
Furthermore, the words of the Qur'aan and Ahadeeth lend weight to the literal
interpretation, because of which there is, no reason to favour a figurative
interpretation. When one accepts the fact that Allaah is capable of doing
anything, there is no cause to doubt a literal interpretation.
Hadbrat Khider V
The man whom Hadhrat Moosa u met at "the confluence of two seas" is merely
named as "a slave of Ours" in the verses of the Qur'aan. Narrations of Ahadeeth
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such as a narration in Bukhaari name the man as Hadhrat Khidhr v. Because the
meaning of the word Khidr is 'green', scholars explain that it was his
characteristic that the earth would sprout greenery wherever he sat. The
Qur'aan does not clarify whether he was a Nabi or not. The following three
questions are therefore glaring:
1. Was Khidhr his name or his title?
2. Was he a saint, a Nabi or a Rasool?
3. Has he been granted perpetual life on earth or has he passed away?
The reply to these questions has exhausted the pages of several books, but a
summary of it all will be provided hereunder:
1. While some have stated that Khidhr was his name, the majority of scholars
believe that it was his title and that his name was Balya bin Malkaan, Ilya bin
Malkaan, Khadhroon, Ma'mar, Ilyaas or Yasa. The Muhaddith Imaam Ibn
Asaakirail das, and Imaam Daar Qutni al was, are of the opinion that he was from
the children of Qaabeel, who was the son of Hadhrat Aadam v. However, Ibn
Qutaybah , and Hadhrat Wahab bin Munabbih al state that he was
amongst the children of Saam, the son of Hadhrat Nooh v. There are also
some historians who believe that he was from the progeny of Hadhrat
Is'haaq v, the son of Hadhrat Ibraheem v. The opinion stating that he was an
angel has no substantiation from the Ahadeeth or the books of history.
Although his lineage cannot be established beyond doubt, it is certain that
he was human.
2. Although the Qur'aan does to specify his status, most Mufassireen are of the
opinion that he was a Nabi and not a Rasool.
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3. Some scholars have proven from historical reports that Hadhrat Khidhr v
was blessed with perpetual life on earth and is therefore still alive today.
However, a large group of scholars believe that since this is not proven from
the Qur'aan or authentic Ahadeeth, he was most likely a normal human who
had to pass away. Notwithstanding this, there have been many Sufis who
claim to have met Hadhrat Khidhr v and believe that he is still alive. And
Allaah knows best. Since we have learnt about him from the Qur'aan and
Ahadeeth, it is best that we use the Qur'aan and Ahadeeth to determine this
as well.
While the name of Hadhrat Khidhr v has been established from authentic
Ahadeeth, knowing whether it was his name or title is not necessary. It suffices
to know that he was amongst the chosen servants of Allaah and that Allaah sent
Hadhrat Moosa v to him to learn about the hidden mechanics behind events in
this world.
Furthermore, the Qur'aan and Ahadeeth give no indication about him being a
Rasool who had been given a Shari'ah of his own or that he was sent for the
guidance of any nation. Although the Qur'aan does not specify that he was a
Nabi, the manner in which the Qur'aan speaks about him suggests that he may
have been one. Introducing him, Allaah says that he was "a slave of Ours whom We
had granted mercy especially from Ourselves (made him a chosen servant of Ours) and to
whom We had given Our special knowledge (informed him of certain aspects of the unseen)."213
This verse mentions three factors that suggest he was a Nabi:
1. That he "a slave of Ours", meaning that he was special
2. That he was one "whom We had granted mercy especially from Ourselves"
3. That Allaah has granted him Allaah's "special knowledge"
213 Surah Kahaf, verse 65.
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Another factor suggesting that he was a Nabi is his statement after explaining
why he did what he did. He said, "I did not carry out these actions of my own
accord".214 This clearly indicates that he had been receiving revelation from Allaah
because no Shari'ah would permit the killing of an innocent child. It was only
with the knowledge and permission of Allaah that anyone could do this.
With regard to the perpetual life of Hadhrat Khidhr v on earth, research scholars
from amongst the Muhadditheen and Mufassireen have all agreed that Hadhrat
Khidhr v has passed away and was not blessed with perpetual life. This has been
proven by both Imaam Bukhaari , as well as Imaam Muslim il. in their
respective compilations of Ahadeeth. When scholars have been asked about the
perpetual life of Hadhrat Khidhr v, they quoted the following:
. "(O Muhammad &) We have not prescribed eternal life for any human before you'
„"> 215
. "Muhammad & is but a Rasool (of Allaah). Indeed many Rusul have passed before
him"216
When Allaama Ibn Taymiyyah al wan, was asked about this, he replied that if
Hadhrat Khidhr v was alive, it would have been Waajib (compulsory) for him to
present himself before Rasulullaah p, profess Imaan and accompany Rasulullaah
p on the various Jihaad expeditions. This is because of the verse of the Qur'aan
in which Allaah states:
214
Surah Kahaf, verse 82.
215 Surah Ambiyaa عليهم السلام , verse 34.
216
Surah Aal Imraan, verse 144.
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