17. PROPHETS’ DU‘Ā (PRAYER) IN THE QUR’ĀN (11) 12. Mūsā (Moses) a.s. (cont.1)

 17.    PROPHETS’ DU‘Ā (PRAYER) IN THE QUR’ĀN (11)

12. Mūsā (Moses) a.s. (cont.1)

   Accepting the suggestion of his daughter the old man (Reuel/Jethro) offered Mūsā (Moses) a.s. to marry one of his daughters on the condition that he would take care of his flocks for eight years, and if he could give an extra two years if he liked to do so. Mūsā agreed to the condition and, according to Ibn ‘Ābbās, Mūsā fulfilled the longer term, ten years, and he married to girl who had suggested to her father to ask Mūsā to tend their flocks, and her name according to the Old Testament was Zipporah (Exodus 2:21).

After fulfilling the term Mūsā wanted to visit his country Egypt secretly with his relatives, so that neither Pharaoh nor his people would know it. He set out in the dark cold rainy night with his family taking with him the flocks his father-in law had given to him. He stopped to camp, and tried unsuccessfully to make fire. From afar he saw a fire burning in the direction of al-Ṭūr. So, he said to his family to wait while, as he wanted to go to the fire to get a burning fire brand to warm themselves and to relieve them from the cold, or to get information, because they were losing their way. He headed in the direction of the Qiblah on the western mountain on his right (Q. 28:29-30)

          When he reached the fire Allah called him from the right side of the valley, in the blessed place, from the valley: “O Mūsā, I am Allah, the Lord of all that exists!” Allah told him to throw down his staff, and when he saw it moving as if it were a serpent moving quickly, he turned in flight and did not look back. The Qur’an commentator Ibn Kathīr said that the serpent was so big; his mouth was so huge, swallowing rocks as it passed. Then Allah told him to come back and not to fear as the serpent had turned back into a staff.

Then Allah told him to put his hand into the opening of his garment and then draw it out it would shine white without a disease. To be free from fear Allah told him to draw his hand close to his side. With these two signs, turning his staff into a serpent and putting his hand into his garment turning it white without a disease, Allah    commanded Mūsā to go to Pharaoh to deliver a message. Mūsā said that he feared that people would kill him, as he had killed one of them. Moreover, he could not speak well. He asked Allah to send his brother Hārūn (Aaron) with him as a helper, as his brother would understand him more than they, and could explain to them what he meant. So Allah granted his request provided Aaron, his brother, as a prophet, and would give both of them power, namely, overwhelming evidence, so that they would not be able to harm both of them.

When Mūsā and his brother Hārūn came to Pharaoh and his chiefs with the message from Allah to worship Him Alone, showing them the clear miracles and evidence to confirm the truth of what they claimed that it was from Him, Pharaoh and his chiefs disbelieved them. They said that what Mūsā was claiming was nothing but invented magic, and that they had never heard of this among their fore-fathers.  Mūsā told them that Allah knew whom He guided and prevailed, and wrongdoers would not be successful. (Q. 28: 29-37).

            Sūrat Ṭāhā (chapter 20) also talked about Mūsā and his brother Hārūn. This surah consists of 135 verses, 1 verse ends with long “ū”, 19 verses end with long “ī”, and the remaining 115 verses end with long “ā”, including the name “Musā” in 12 verses. These long vowels are usually used to express emotion, especially sorrow and distress, such as “āh”. Other prophets’    names ending with long “ā” are Zakariyyā, Yaḥyā, and ‘Īsā.[1]  The verse 1-8 was verses read by ‘Umar which touched his heart and became a Muslim. He had intended to kill the Prophet, but he was told to deal first with his own sister, because she had converted to Islam.  

          The first verse starts with the term “ṭāhā” which is, like الم (A.L.M.), considered by the majority of Qur’an commentators as “one of the letters of the Qur’an, and none but Allah (Alone) knows their meanings.” However, other Qur’an commentators, like ‘Ibn’Abbās, ‘Ikrimah, and al-Ḍaḥḥāk, the term was originally derived from the Nabataean language, whereas according to Sa‘īd ibn Jubayr, Qatādah, and al-Ḥasan it was derived from Syriac, meaning يَا رَجُلُ  (“O man!”). Another interpretation was that it means ياَ إِنْسَان  (“O human being!). Another interpretation is that “Ṭāḥā” is another name for Prophet Muhammad s.a.w.The meanings of the verse 1-8, then, run as follows:

“O man! (or O Muhammad!). We have not sent down the Qur’an

to you  to cause you distress, but only as a Reminder to those who fear (Allah). A Revelation from Him (Allah) Who has created the

 earth and high heavens. The Most Gracious (Allah) rose over the (Mighty) Throne (in a manner that suits His Majesty). To Him

 belongs all that is in the heavens and all that is on the earth,

 and all that  is between them, and all that is under the soil.

 And if you (Muhammad) speak (the invocation) aloud,

 then verily, He knows the secret  and that which is

yet more hidden. Allah! None has the right to

 be worshiped but He! To Him belongs

 the Best Names (Q. 20:1-8)

          The verses which follow, namely, verse 9-47 dealt with Allah’s dialogue with Mūsā upon his entering the sacred valley Ṭuwā’. While Mūsā was wandering one night in the desert he was apparently lost, he saw fire. He told his wife to wait, and he might bring some burning brand from it, or some guidance at the fire. When he came to it he heard a voice calling him by name, that He was his Lord, and to take his shoes off, because he was entering the Sacred Valley Ṭuwā’. He told him that He was Allah, and to worship Him Alone, as none had the right to be worshiped but Him, and to perform prayer for His Remembrance.[2] Then He gave him two miracles: turning his staff into a serpent, and turning his right hand into white colour after pressing it to his left side.   He then ordered him to convey the message of worshiping Allah Alone to Pharaoh, and these two miracles would be used as evidence of his prophethood to him. He then prayed to Allah, as follows:

... رَبِّ اشْرَحْ لِي صَدْرِي. وَيَسِّرْ لِي أَمْرِي. وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي.

يَفْقَهُوا قَوْلِي. وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي. هَارُونَ أَخِي . اشْدُدْ بِهِ أَزْرِي.

وَأَشْرِكْهُ فِي أَمْرِي. كَيْ نُسَبِّحَكَ كَثِيرًا. وَنَذْكُرَكَ كَثِيرًا.

إِنَّكَ كُنْتَ بِنَا بَصِيرًا (طه:25-35(

“O my Lord! Open for me my chest (grant me self-

confidence, contentment, boldness). And ease my task for

me, and loose the knot (the defect) from my tongue, (i.e.,

remove the incorrectness from my speech).  And appoint

for me a helper from my family, Hārūn (Aaron) my brother.

Increase my strength with him, and let him share my

task (of conveying Your message) that we may glorify

You much, and remember You much. Verily, You

are Ever a Well-Seer of us.” (Q. 20:25-35)

If we compare the meeting between Allah and the Prophet Muhammad s.a.w. in his mi‘rāj and between Allah and Prophet Mūsā in Sinai, we find that:

1.    In the mi‘rāj the Prophet met Allah in Sidrat al-Muntahā, beyond the seventh heaven, while Prophet Moses met Allah on the earth, in the Sacred Valley of Ṭuwā’ in Sinai. These two places do not imply fixing a place for Allah, because He is beyond the limitation of time and space.  The places were fixed only for the two prophets, Muhammad and Moses respectively. Allah mentions the place where His signs appeared for Prophet Moses in a burning bush in the following verses:

وَهَلْ أَتَاكَ حَدِيثُ مُوسَى. إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا

إِنِّي آَنَسْتُ نَارًا لَعَلِّي آَتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى.

فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى. إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ

الْمُقَدَّسِ طُوًى.  وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى. إِنَّنِي أَنَا اللَّهُ

لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي. (طه:٩-۱٤)

“Has the story of Moses reached thee: Behold, he saw

 a fire: so he said to his family, ‘Tarry ye; I perceive a fire;

 perhaps I can bring you some burning brand therefrom,

 or find some guidance at the fire.’ But when he came to the

 fire, he was called: ‘O Moses! Verily I am thy Lord! Therefore

  put off thy shoes: thou art in the sacred valley of Tuwa’. I

   have chosen thee: Listen, then, to the  inspiration (given

 to thee).  Verily, I am Allah: there is no god but I: So

 serve thou Me (only)and establish regular prayer

 for My remembrance.” (Q. 20:9-14)

  In other verses Allah specified the place more clearly, as follows:

فَلَمَّا قَضَى مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آَنَسَ مِنْ جَانِبِ الطُّورِنَارًا  قَالَ

لِأَهْلِهِ امْكُثُوا إِنِّي آَنَسْتُ نَارًا لَعَلِّي آَتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ

 تَصْطَلُونَ. فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ

الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ (القصص:۲٩-٣٠)

“   Now when Moses had fulfilled the term, and was

travelling with his family, he perceived a fire in the direction

of Mount Tur.  He said to his family: ‘Tarry ye; I perceive a fire;

I  hope to bring you from there some information, or a burning

firebrand, that ye may warm yourselves.  But when he came

to the (Fire), he was called from the right bank of the valley,

from a tree in hallowed ground: ‘O Moses! Verily

I am Allah, the Lord of the worlds.” (Q. 20:29-30)

2.    The meeting in mi‘rāj was with preparation. Allah sent Gabriel and Michael to accompany the Prophet to heaven, while Prophet Mūsā’s meeting with Allah was without preparation: he saw fire at night, told his wife to stay and went to the fire where Allah talked to him. He did not come to talk to Allah, but to take some fire or to find guidance at the fire.  He might have lost his way, he wanted physical guidance, and instead, he got spiritual guidance.

3.    Prophet Muhammad went to heaven on the Burāq, while Prophet Moses walked when he entered the sacred valley Ṭuwā’. He was ordered by Allah to take off his shoes when he entered the valley, according to some commentators, symbolizes leaving the material world behind when he entered the spiritual one.

3.  Both meetings ended with the injunction of prayers, which indicates the importance of prayers.  (to be continued)

                                                (CIVIC, 14 November, 2014)

  المراجع: 

المكتبة الشاملة

تفسير الطبري (ت. 310 هـ (

تفسير القرطبى (ت. 671 هـ(

تفسير ابن كثير (ت. 774 هـ(

Abu Khalil, Dr. Shauqi . Atlas of the Qur’an. Riyadh, Darussalam, 2003

Ali, A.Yusuf.  The Meanings of the Holy Qur’an

Asad, Muhammad. The Message of the Qur’an.

Holy Bible: New International Version, 1973

 en.wikipedia.org/wiki/Mūsā

http://www.jewishvirtuallibrary.org/jsource/biography/Mūsā.html  

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[1] In classical Arabic poetry the names of the beloved ones usually also end with long “ā”, such as “Laylā” and “Salmā”. We have the long poem of “Majnūn Laylā” about Qays who madly fell in love with his own cousin Laylā, until he became out of his mind. In 1930 the great poet Aḥmad Shawqī in his poem entitled تلفتت ظَبْيَة الوادي (“the female gazelle of the valley turned away”) said, among other things, sung by Muhammad ‘Abdul Wahhāb, as follows:

ليلى نداء بليلى رن فى اذنى  **  سـحر لعمرى له فى السـمع ترديد

ليلى تردد فى سـمعى و فى خلدى **  كما تردد فى الايـك الاغاريد

ليلى ترى انا مجنون يخيل لى ** لا الحى نادواعلى ليلى و لا نودوا

Laylā, the call to Laylā rang in my ear, *  a magic,

upon my life, which I keep hearing repeatedly.

Laylā, is repeated in my ear and mind  *  like

the repetition of the singing of birds in the jungle..

… Laylā, I wonder whether I have become crazy

as I have imagined  * for the tribe neither

called Laylā, nor they were called (by her).

The pre-Islamic Arab poet Imru’ al-Qays also mentioned and called his beloved Salmā in his poem entitled    ألا عِم صبـاحا  “Oh, good morning!”)

[2] In the Old Testament, God said: “Do not come any closer.” God said, “Take off your sandals, for the place where you are standing is holy ground.” Then he said, “I am the God of your father, the God of Abraham, the God Isaac and the God of Jacob.” At this Mūsā hid his face, because he was afraid to look at God (Exodus 3:5 and 6). This is contrary to the Qur’an where Mūsā wished to see Allah. He said, رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي. فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا. فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ (الأعراف: 143)    “O my Lord!  Show me (Yourself), that I may look upon You.” Allah said, “You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me.” So when his Lord appeared to the mountain, He made it collapse to dust, and Mūsā fell down unconscious. Then when he recovered his senses he said: “Glorified are You, I turn to You in repentance and I am the first of the believers.(Q. 7:143)