Darul Qasim Sunday Tafseer

28:43-49. Allah's Rahmah is ubiquitous, but it takes a discerning eye to recognize instances of it. In this lecture: the story of Musa (AS) as a backdrop to the mission of Muhammad (S); guidance as a consequence of correct observation; story-telling as an effective tool of the oral tradition; time-shift into the story of Shu'aib (AS), contrasting the economically-challenged Madyan that Musa encountered with its past glory; the daunting mission of Musa (AS) as a source of comfort for the last Messenger. Prophets are highly intellectual human beings and their intelligence was further enhanced by prophethood.

28:36-42. The signs of Musa (AS) are mu'jizaat that truly disarm his opponents as they reflect the very nature of the message he bore for Fir’awn. In this lecture: the limited authority of Fir'awn contrasted with the unlimited authority of Allah (S); Nubuwwah further elevates the supreme intellect of a Nabi; Fir'awn's rationale behind the tower, and the relevance of Haman; the Divine order in creation, and the consequences of disturbing it; the fate of those who lead astray and the dangers of seeking leadership for the dunya; insights into Islamic Political Science, and the need to include the Hereafter in such discourse. The prophet (S) said: The best form of jihaad is to speak the truth in the face of a tyrant.

28:29-35. After fulfilling his appointed term, Musa (AS) travels with his ahl (his wife) towards Egypt when he perceives a fire in the distance. Shaykh Amin dwells on the reference to the “right side” and Musa’s (AS) etiquette in his approach to the fire, among other things.Part of the symbolism in throwing down his staff lay in discarding any object or idea that Musa (AS) deemed a source of protection for himself. There is no other protector when in the presence of Allah (S). The reaction of Musa (AS) at the sight of the serpent is in line with the adab of being human. When a danger is perceived, then precautions must be taken, which is evident from Musa’s (AS) immediate attempt to flee from the reach of the serpent. A dub made without due preparation is futile. But when the command is explicit, the nabi obeys without fear or reservation, as manifested in Musa’s (AS) behavior when Allah (S) commands him to grab hold of the serpent, as described in a different ayah.

28:22-28. Shaykh Amin paints a mental state of Musa's (AS) mental state soon after his flight from Egypt. It is not possible for a Nabi to be pessimistic, and Musa (AS) puts his trust in Allah (S), acknowledging his own strengths and abilities even as he makes his way towards Madyan. His conversation with the two young ladies by the well stems from genuine concern, not from idle curiosity. Musa (AS) reflects the adab characteristic of a Nabi in that after he assists people, he turns aside from them and seeks help from Allah (S) instead. Prophets also separate Allah's fadl from their actions. They do not ascribe any good to themselves, rather they attribute all good to Allah (S) alone.

28:14-21. The upbringing of Musa (AS) is comparable to that of Yusuf (AS), except that Musa (AS) was raised a prince under the very eye of the emperor himself. Consequently, he was privy to the lives of the Egyptian aristocracy and the inner workings of the government machine. He was also well-equipped with the knowledge, skills and sophistication befitting a prince. Three women are included in the reach of the word, "muhsineen", in this verse: the mother and sister of Musa (AS), and the queen who raised him. Their reward lay in Musa (AS) becoming the wise, knowledgeable young man that he came to be, prepared to play the role that he was destined for. Shaykh Amin calls out the relevance of this verse to our lives as parents watching over and raising children in our times. Our motives must also be to raise children who do good. We must not pollute our motives with petty and self-serving intentions that for that would only deprive us, as children have a mind of their own. The following verses cover Musa's (AS)

28:7-13. The session begins with a discussion of the word wahy and it's specific usage for the primoridal instinct of a mother to nurse her child. Wahy may come to certain individuals, but the reception of wahy does not make the recipient a Nabi. The distinction is that a Nabi is required to reveal the wahy received, while a non-Nabi is required to conceal it. The wisdom behind the inspiration that the mother of Musa (AS) received lies in the fact that ordinarily there would be no motivation to suckle a child that is destined to be slain by the police of the Fir'awn. But the mother of Musa (AS) was inspired to nurse him. And the rest of her actions that are borne by the wahy she received defiy all logic and rationale. Wahy is above all logic and rationale. It comes from a realm where the seemingly contradictory come together in perfect harmony. This verse embodies a universal parenting philosophy with the mother of Musa (AS) serving as a role model.

28:1-6. In this session, Shaykh Amin presents an introduction to Surah Al-Qasas. Where the preceding surah, Al-Naml, deals with the affairs of Sulayman (AS), a nabi who was privileged with dominion over man, beast and jinn, Surah Al-Qasas deals with the challenges of Musa (AS). Musa (AS) is the underprivileged Nabi who struggles with leading his tribes, a difficult and irreverent people, out of the clutches of Fir'aun. The Shaykh reiterates the wisdom behind our lack of undertanding of the harf al-muqatta'aat, the broken letters that begin certain chapters, of which Al-Qasas is one. Submission to the will of the Divine lies in the paradaox of the eloquent Arab who is able to comprehend compound words constructed with letters, yet is confounded by the meanings of the letters themselves when they are placed in Divine order. This is a mu'jizah of Allah (S).