Ahsan Hanif – Quran Tafseer – Page 168 – The Fate Of The People Of The Fire
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The speaker discusses the anger and confusion surrounding actions of the prophet s.a.w. and his followers, including the use of tablets and the loss of their hair. They also talk about the importance of forgiveness and mercy in one's life and how it affects their behavior. The transcript describes a situation where a person lost a battle and lost a fight, losing and falls into a trap, and is able to win and achieve success in their life. The speaker emphasizes the importance of sh matter and mercy in one's life and offers guidance on how to deal with problems and avoid harm.
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I seek refuge in Allah from the accursed
Satan Musa
said, How foul and evil is that which
you have done in my absence.
Were you so keen to bring your Lord's
judgment forward?
He threw the tablets down and seized his
brother by the hair, pulling him towards him.
Harun said, Son of my mother, these people
overpowered me.
They almost killed me.
Do not give my enemies reason to rejoice.
Do not include me with these evil-doers.
When Musa returns from meeting Allah with the
Torah, he comes and he finds his people
worshipping this Qaf besides Allah subhanahu wa ta
'ala.
So Allah describes him and he says, He
was aggrieved and he was angry.
He is extremely angry and he is extremely
upset because of what they did and he
is also aggrieved because of all of the
favors that Allah just bestowed upon them, all
of the good that Allah gave to them,
all of the ways that Allah favored them
by saving them from Pharaoh and taking them
out of bondage and slavery and giving them
these blessings that they have and despite all
of that, they have turned away from Allah
subhanahu wa ta'ala.
They have turned away and worshipped other than
Allah azza wa jal.
So he is angry and he is aggrieved
and that is because he is angry for
the sake of Allah subhanahu wa ta'ala,
not for any personal reason, not because of
any personal claim because the prophets of Allah
azza wa jal don't seek retribution or revenge
for their personal benefit but rather they do
so for the sake of Allah azza wa
jal and the religion of Allah subhanahu wa
ta'ala.
So he says addressing his people, قَالَ بِعْسَمَ
خَلَفْتُمُونِ مِنْ بَعْدِ He says to them, what
is the evil that you have done in
my absence?
Meaning that I left you in the best
of ways.
I left you with guidance and I left
you with a prophet to guide you and
to lead you.
I left you with clear instructions and I
go away and now that I come back,
I find that you have turned away not
only from those commandments or you disobeyed in
one or two issues, you have done the
worst possible thing that you can imagine and
that is to make shirk with Allah subhanahu
wa ta'ala and so you've gone towards
the opposite extreme that you have completely rejected
the favors of Allah, rejected the religion of
Allah, rejected belief in Allah azza wa jal
and gone towards what Samiri made seem appealing
to you.
قَالَ بِعْسَمَ خَلَفْتُمُونِ مِنْ بَعْدِ Are you so
keen to bring forward your Lord's command?
Meaning His punishment, what Allah azza wa jal
will do to those people who turn away
from Him.
Are you so keen to bring forward Allah's
judgment upon you?
Allah's commands upon you that you went and
you turned away from Allah subhanahu wa ta
'ala وَأَلْقَى الْأَلْوَاحِ and then you threw down
the tablets in his state of rage and
his anger.
Musa a.s. does this out of a
state of anger, not out of any disrespect
for the speech of Allah or the revelation
of Allah subhanahu wa ta'ala and one
of the things that you see when you
study the stories of the prophets of Allah
azza wa jal is how Allah subhanahu wa
ta'ala knows that people have different personalities.
Even the prophets of Allah, the personality of
Musa a.s. is not like the personality
of Ibrahim a.s. The personality of and
the character of Nuh a.s. is not
like the personality of another prophet of Allah
azza wa jal.
Each one of them is unique in their
own way in terms of their personality and
that is why there are numerous ahadith that
speak about how the prophet s.a.w.
understood the personality of Musa a.s. and
that is that he was someone who was
extremely passionate when it came to these types
of issues and so Musa a.s. was
known like Umar a.s. because the prophet
s.a.w. compared the two of them
in terms of their personality.
Umar a.s. was known for his bravery
and his courage but also for his strength
and his conviction of his opinions and his
forcefulness at times and likewise Musa a.s.
was the same.
So when Musa a.s. does certain things
because of his personality, not because he has
any type of dislike for the religion of
Allah azza wa jal or any type of
hatred for anything that Allah s.a.w.
gives to him but because of his personality
Allah azza wa jal knows this from him
and so Musa a.s. isn't rebuked for
what he does in terms of throwing down
the tablets in that way.
It's because of the evil that he sees
of the shirk that they committed and that
is also for the sake of Allah s
.a.w. and that is why you have
the amazing hadith in which the prophet s
.a.w. when he was on the night
journey and the prophet s.a.w. passed
by Musa a.s. and Musa a.s.
after the prophet s.a.w. passes by
him, he calls upon Allah azza wa jal
and he's saying and he's raising his voice
to his Lord subhanahu wa ta'ala and
so the prophet s.a.w. says oh
Jibreel, what is Musa saying to his Lord
in this way?
He says, so Jibreel a.s. responds and
he says that Musa is saying to Allah
azza wa jal you sent after me a
man who came after me and his ummah
is bigger than mine because Musa a.s.
wanted to have the biggest and the greatest
of nations and he has a great nation
but the ummah of the prophet s.a
.w. is greater and the prophet s.a
.w. is greater than Musa a.s. and
all of them are messengers and prophets of
Allah subhanahu wa ta'ala a.s. and
so Musa a.s. is saying that you
sent someone after me who surpassed me and
his nation will surpass my nation and so
Musa a.s. and the prophet s.a
.w. says to Jibreel this is how he
speaks to Allah azza wa jal meaning in
that way he speaks to Allah subhanahu wa
ta'ala Jibreel a.s. responds and he
says your Lord knows this of Musa meaning
your Lord knows this is Musa a.s.
this is the way he speaks with that
type of passion and that's a very important
lesson for us because sometimes we expect everyone
to be like Umar or everyone to be
like Abu Bakr a.s. we expect everyone
to be an Adi or everyone to be
as modest as Uthman and that's not the
case people are different in terms of their
natures in terms of their personalities in terms
of the way that their character has developed
and sometimes that character is wrong and where
it's wrong that's where it needs to be
rectified because if you're doing something haram or
something wrong in your character that's a problem
but in terms of you just having a
certain personality some people are more open and
sociable some people are less sociable they're more
shy and modest some people are very generous
by nature some people less so some people
are quite stern and serious other people less
so some people have more of a sense
of humor some people less so that's just
the way Allah created people to be able
to understand those personalities is a sign of
leadership and it is a good quality for
a person especially when it comes to their
own children and their own family members or
for example a person who employs people or
a person who has students or whatever it
may be to understand that these are people's
personality traits so long as they're not doing
haram and they're not oppressing people and they're
not doing some evil towards others that's their
personality so if Allah Azzawajal knows this from
his Prophets and the Prophet Sallallahu Alaihi Wasallam
knew this from his companions then who are
me and you to want to mold and
shape everyone to be like me everyone's got
to have my personality everyone's got to think
like me or everyone's got to be like
someone that I want them to be like
like for example Umar or Abu Bakr Abu
Bakr or Umar رضي الله عنهما and so
this is something which we see within this
amazing verse and so Allah Azzawajal says that
Musa A.S. threw down the tablets وَأَخَذَ
بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ and then in a
state of anger he takes the hair and
the beard of his brother Harun and he
drags him and other verses mention both the
hair and the beard of Harun A.S.
he drags him by his hair and he
brings him close together brings him closer to
him and that's because he's thinking Harun is
a prophet of Allah I left him in
my stead he was meant to guide and
lead these people and in his presence they
did shirk قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِ
so Harun responds and he says O son
of my mother and some of the scholars
of Tafsir they said that he mentions his
mother because he wanted to bring the merciful
and the maternal side out of Musa A
.S. he's in a state of anger he
wants to remind him of the maternal characteristics
of love and kindness and forgiveness and mercy
so he says O son of my mother
قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِ these people
overpowered me وَكَادُوا يَقْتُلُونَنِي and they would have
killed me in another verse Harun A.S.
says to Musa there would have been a
great fitna because these are people who have
opposed Allah A.S. and there are people
of Bani Israel who don't agree and if
we had fought them there would have been
a civil war and they would have died
and they would have been killing and there
would have been a great deal of evil
that would have ensued and you said to
me when you left reconcile أَصْلِحْ وَلَا تَتَّبِعْ
سَبِيلِ الْمُفْسِدِينَ don't follow the path of the
people of corruption so Harun A.S. in
his wisdom in his knowledge in his maturity
knew that it is only a matter of
days when Musa A.S. returns because Samuel
is saying Musa has gone there is no
more Musa he's left and this is his
God and this is what he wanted you
to do Harun is saying I knew that
you would return and you would return with
commands from Allah A.S. and revelation from
Allah and when you came you would right
this wrong and you would teach these people
and you would punish those who need to
be punished and so Harun A.S. understood
this and so he waited and he played
if you like the long game with his
maturity and his wisdom and that is from
the maturity and wisdom that sometimes a leader
also needs or a parent needs sometimes to
be someone who is reactionary you see something
and you respond immediately that's a problem sometimes
you have to be calm and you have
to give people time and you have to
let things play out until that person realizes
the mistake that they have made and they
turn back to Allah A.S. just as
Bani Israel did took him a number of
months Musa A.S. is away for 40
days and nights and then he is meeting
with Allah A.S. and then he returns
that's a number of months before he returns
but Harun A.S. is patient with his
people he is trying to reconcile he is
trying to avoid a greater evil and harm
that may ensue and that is something very
important when it comes to us as parents
sometimes our children they are not so good
with some of their actions in Islam or
some of their deeds of Islam or some
of their characteristics that they should have as
a Muslim but they are praying and they
are trying to give Zakah and they are
fasting and they are doing as much as
they can and they are reading Quran but
they still have problems they are still watching
things maybe they shouldn't be watching or doing
things they shouldn't be doing you have to
learn how to manage that situation you have
to learn not to have a greater evil
in place of the smaller evil that is
present you have to learn to be patient
and to see what may be coming in
the longer term future having a vision for
this stuff that is very important and that
is what Harun A.S. does and there
are many lessons in the way that Harun
A.S. responds with his people and that
is why in these verses Harun A.S.
is not rebuked except by Musa A.S.
in this instance and then as we will
see now as soon as he explains what
he said then Musa A.S. doesn't say
anything more rather he makes Dua for himself
and for his brother so that Allah A
.S. forgives them and that is because Harun
A.S. is showing his maturity his wisdom
his knowledge that Allah A.S. gives to
Prophets he knows how to manage this situation
we as parents as spouses sometimes the husband
sometimes the wife sometimes as children if you
are older and your parents are elderly and
you are not the one who is trying
to hold your family together you have siblings
and so on it is very important the
way that you deal with these issues and
to know where there is a problem even
if it is a sin and to understand
it in its greater context especially in the
time that we live in where there are
so many fitnahs and trials where you don't
want to make things worse whereby making one
thing or being strict with one thing you
bring about a greater harm and a greater
problem and that doesn't mean that you shouldn't
advise doesn't mean that you shouldn't correct wrong
doesn't mean that if you see something evil
and haram you shouldn't speak that is not
what I am saying it is not what
the meaning is but there should be wisdom
in the way that you do it Harun
A.S. spoke to his people he told
them this is wrong he told them this
is shirk he told them that what they
are doing is evil but when it started
to come now that there is going to
be blood spilled blood shed civil war and
strife then he said ok maybe now it
is better to wait so it is not
that you don't advise that you don't try
that you don't use the authority that Allah
A.S. has given to you as a
parent for example that you don't use that
in your house and so on but also
to know how and when to use it
some people are just like a hammer everything
they see they smash smash smash everything they
see it doesn't matter how small or big
sometimes the hammer is not the right tool
in every situation sometimes the tool is something
else that you have to use in different
ways and so for a person to have
that level of maturity to be able to
understand these things and it comes with knowledge
by studying the Quran studying the Sunnah looking
how these prophets of Allah dealt with these
situations these are all situations that all of
us face in different ways in different scenarios
different contexts but the principles are the same
the way the prophet S.A.W. likewise
did so in his seerah and then you
benefit from this in that way فَلَا تُشْمِتْ
بِيَ الْعَدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ he
says so don't make me or don't give
my enemies reason to rejoice meaning that you
come and you harm me and then like
yes Musa A.S. is on our side
Harun was the one in the wrong وَلَا
تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ don't equate me with
these people I wasn't agreeing with them I
wasn't part of it I didn't give them
permission to do so and so Harun A
.S. states his case so Musa A.S.
then understands Harun A.S. and what he's
saying and he calms down and he says
as Allah mentions in verse 151 قَالَ رَبِّ
اغْفِرْ لِي وَلِي أَخِي وَأَدْخِلْنَا فِي رَحْمَتِكِ وَأَنتَ
أَرْحَمُ الرَّاحِمِينَ Musa A.S. said Oh Allah
forgive me and my brother and accept us
into your mercy you are the most merciful
of all of those who show mercy so
now Musa A.S. understands and understands that
he was hasty with his brother that maybe
he was too rash and harsh to judge
him in that way now that he's understood
the reasoning and that's a very important principle
if there is someone who's doing something and
it seems to be wrong and even if
it is wrong and haram to try to
sit down and understand why it is that
they're doing what they're doing what the motivation
is what the reason is what the cause
is that's something which is very beneficial and
helpful just to sit down and have a
conversation and so as soon as Musa A
.S. responds and hears this he then turns
to Allah and says Oh Allah forgive me
forgive my brother enter us into your mercy
for you are the one who is most
merciful of those who show mercy meaning that
we are a part of this this isn't
something which we agreed to have mercy upon
us and have mercy upon those who do
not agree to this Allah A.S. continues
in verse 152 Those
who took to worshipping the calf will be
afflicted by their Lord's wrath and by disgrace
in this life this is the way we
repay those who invent such falsehoods so Allah
A.S. then gives his command Jalla Fi
Ullah he gives his ruling upon those people
who worship the calf beside him Allah A
.S. says that they are the ones who
will have upon them the wrath of Allah
A.S. and they will be disgraced in
this life and Allah A.S. says and
that is how we repay those who invent
such falsehoods Allah A.S. continues in verse
153 but
your Lord is most forgiving and most merciful
towards those who do wrong then repent afterwards
and truly believe so Allah A.S. it
is from his mercy Jalla Fi Ullah as
Allah A.S. often mentions in the Quran
Allah mentions Allah A.S. the punishment of
those who do evil and the wrong that
they do and the haram that they do
and then Allah A.S. also mentions the
mercy for those people who even if they
do wrong they turn back to Allah A
.S. and they seek his forgiveness and they
repent to Allah A.S. and so those
who worship the calf and they believed in
that and they hold on to it like
a Samiri those people will be punished and
Allah will be angry with them and they
will be disgraced in this life and they
will be disgraced in the next life those
who did wrong and did haram and they
did evil deeds but then they remember their
Lord and they turn back to Allah and
they repent and they seek Allah's forgiveness and
his mercy then Allah A.S. says Allah
A.S. is full of mercy and forgiveness
subhanahu wa ta'ala and that is something
which is important for the believer always to
remember and that is how we overcome the
traps of shaitan because the traps of shaitan
and the plans of shaitan are only a
success if you continue and you stay upon
those plans and you follow them right through
to the end until you die but if
the plans of shaitan catch you or you
fall into one of his plans and plots
but then you turn away from shaitan and
you turn back to Allah and you make
tawbah and you seek Allah's forgiveness then shaitan
didn't win anymore you won because Allah forgave
you and Allah protected you and Allah changed
your evil deeds into good deeds and Allah
A.S. honoured you and blessed you and
raised you in station so where is the
win in this for shaitan even though he
got you in the initial snare he won
initially but he lost the battle he lost
in the end and it is the end
result that matters whereas the person who falls
into the trap of shaitan and thinks okay
he's got me now I may as well
just continue and then they continue upon that
that is the person who is allowing shaitan
to win and they are allowing themselves to
lose and so Allah A.S. gives us
these principles in these two verses 152 and
153 Allah subhanahu wa ta'ala then says
in verse 154 وَلَمَّا سَكَتَ عَن مُوسَى الْغَضَبُ
أَخَذَ الْأَلْوَاحِ وَفِي نُسْقَتِهَا هُدًا وَرَحْمَةٌ لِلَّذِينَ هُمْ
لِرَبِّهِمْ يَرْهَبُونَ when Musa's anger abated he picked
up the tablets on which were inscribed guidance
and mercy for those who stood in awe
of their Lord Allah subhanahu wa ta'ala
says so then after Musa A.S. his
anger settled and it abated and he understood
what had taken place he took those tablets
that he had bought that Allah A.S.
had given to him and they are the
tablets that have within the commands of Allah
A.S. and the mercy of Allah subhanahu
wa ta'ala and the guidance from Allah
A.S. he took them in terms of
all of the good that they contain that
Allah A.S. mentioned in it the path
to guidance how to stay away from misguidance
the things that are beloved to him subhanahu
wa ta'ala the rulings of the shari
'ah of that shari'ah of Musa A
.S. what is halal and haram the belief
that they should have the character that they
should have the etiquettes that they should abide
by all of this is goodness for humankind
and that is what the Quran contains for
us the Quran contains everything that you need
that will benefit you in this life and
in the next that will give you success
and will give you happiness will give you
contentment and tranquility in terms of your dealings
in terms of your theology and belief in
terms of rulings in terms of character and
etiquettes in terms of everything that you require
as a human to live and flourish and
grow in this dunya you will find it
all in the book of Allah subhanahu wa
ta'ala so in the time of Musa
A.S. that's the Torah and in our
time it is the Quran Allah A.S.
says and within it there was huda wa
rahba or mercy and guidance lillazeena hum li
rabbihim mirhaboon for those who stand in awe
of their Lord meaning for those who truly
fear Allah A.S. fear the standing before
Allah subhanahu wa ta'ala fear the counting
before Allah A.S. those are the people
who benefit as we said people who have
humility sincerity people who have fear of Allah
A.S. they are the ones who benefit
from these revelations of Allah subhanahu wa ta
'ala in verse 155 the final verse that
we will take today Allah A.S. continues
and says Musa
A.S. chose from his people 70 men
for our appointment and when they were seized
by trembling he prayed my lord if you
had chosen to do so you could have
destroyed them long before this and me too
so will you now destroy us for what
the foolish amongst us have done this is
only a trial from you through it you
cause whoever you will to stray and guide
whoever you will and you are our protector
so forgive us and have mercy upon us
you are the best of those who forgive
when the people of Bani Israel made tawbah
and they turn back to Allah A.S.
Musa A.S. was told to choose 70
men from amongst them and it is said
that they were from the best from amongst
them that they should go and they should
go to that meeting point with Allah A
.S. again and they should go and they
should make tawbah there and turn back to
Allah A.S. then he should accept the
tawbah of Bani Israel for the shirk that
they have just committed and remember in every
shariah in every prophet shariah there is a
way that Allah A.S. commands them to
do what he pleases subhanahu wa ta'ala
so when they when they got there it
is said in some of the narrations that
that is when they asked to see Allah
and they said to Musa A.S. let
us see Allah subhanahu wa ta'ala and
so Allah A.S. calls them to die
he punished them by the trembling that came
and they were completely taken away and that
is why Musa A.S. then turns to
Allah A.S. in humility in humbleness and
he says oh Allah if you wish you
could have chosen to punish them long before
this and me as well so will you
now destroy us oh Allah because of the
actions of some of the foolish from amongst
us so he turns to Allah A.S.
when he sees what they did and the
way that Allah A.S. held them to
account Musa A.S. turns to Allah subhanahu
wa ta'ala in humility in humbleness in
showing his poverty and need before him subhanahu
wa ta'ala in dua and supplication and
asks Allah A.S. to not hold all
of the people to account because of the
actions of the few that are foolish and
that don't have knowledge he says innihi illa
fitnataqu wallah this is the way that you
try people and through this trial you misguide
whomsoever you will and you forgive and guide
whomsoever you will you are our protector so
forgive us and have mercy upon us and
you are the best of those who forgive
and so Allah subhanahu wa ta'ala then
had mercy upon the people of Bani Israel
and so Allah A.S. chose this to
be their method of making tawbah and when
they still showed a level of arrogance then
Allah A.S. dealt with them in the
way that is mentioned in this verse that
is according to some of the scholars of
tafsir and Allah A.S. knows best and
inshallah ta'ala we come to the end
of today's episode there and inshallah ta'ala
in the next episode we will continue with
some of these lessons that Allah A.S.
mentions concerning the story of Bani Israel and
the many blessings that Allah A.S. bestowed
upon them and the many lessons that we
can take from their story barakallahu feekum wa
sallallahu ala nabiyyin wa ala muhammadin wa ala
alihi wa sahbihi ajma'in wasalamu alaikum wa
rahmatullahi wa barakatuh