Category Archives: Eman

The supplication of Musa (عليه السلام )

السلام وعليكم السلام عليكم و رحمته
بسم الله الرحمن الرحيم

Musa (عليه السلام ) has a special status in the Qur’an as he is mentioned more times than any other Prophet or Messenger. His name is mentioned 136 times in the Qur’an and he is the best of Prophets sent to Bani Isra’eel. He was the son of ‘Imran, and a descendant of the Prophet Ya’qoob and he is also from the ‘ulul adhm (the 5 greatest Messengers sent to mankind). He was honoured with the title ‘Kaleemullah’, the one whom Allah Spoke directly to. (Fabi Hudahum, Dr.. Uthman al-Khamis, p. 326)

Allah has made ​​clear in the Qur’an that He tests His creation, and puts many of his slaves to trial:

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

“Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars.” [1]

The Messenger of Allah صلى الله عليه وسلم was asked, “who are most put through difficulty? Who are the people who are most tested? Who goes through the most trials and tribulation O Messenger of Allah?” He replied, “The Prophets, then the righteous people” [2]

He صلى الله عليه وسلم also said, “The extent of one’s reward will be in accordance with the extent of the trial. If Allah loves a people, He tries them, and whoever is content will have contentment, and whoever is angry will have anger.” [3]

Speaking to Musa, Allah سبحانه و تعالى Said that He:

وَفَتَنَّاكَ فُتُونًا

“tried you with a heavy trial” [4]

And this essentially is the secret why Musa’s stories are those most frequently found in the Qur’an. They provide immense lessons and points of reflections for ourselves and how we can learn from his struggles and efforts when faced with similar trials and situations that require much retrospect, patience, wisdom, intelligence and far-sightedness. Dr. Uthman al-Khamis commented in his book, ‘Fabi Hudahum’:

Musa’s name is recalled in the Book of Allah plentiful times. And it shows that Allah سبحانه و تعالى wants from us to reflect on his situation and the difficulties he encountered, rigours of pain, fatigue and injury he was trialed with. And from the recurring patterns we find, is the strength Musa draws from supplicating to Allah and invoking him at every juncture. One of the more profound supplication he made at a time of great distress and anxiety is the following:

رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

“My Rabb! truly, I am in need of whatever good that You bestow on me!” [5]

We can note that Ayaat 3 to 43 in this Surah are related to Musa’s story. The supplication found in Ayah 24 was made by Musa when he was in an overwhelmingly desperate and difficult state, having overcome with anxiety and fear. For a normal person, this situation may be considered the peak of testing one’s resilience because it comes at a juncture after the following events have taken place in the life of Musa عليه السلام:

i. Fir’awn has complete control and will over Bani Isra’eel.
ii. He has deprived them and taken away all hope from them to be free.
iii. He massacres every male child and leaves the female child.
iv. Allah Commands Musa’s mother to put him into the river.
v. Musa is raised in the household of Fir’awn.
vi. Musa accidently kills a mam from Fir’awn’s kingdom while trying to help a man from Bani Isra’eel get water.
vii. Musa is frightened of the consequences of this death, and is told that Fir’awn has agreed to have him murdered.
viii. Musa flees Egypt and heads towards Madyan in constant danger to his life.
ix. Along the way he rests under a tree and comes across a scene where two sisters are waiting to collect water at a well for their flocks, which is being used by men. Musa intervenes to assist the sisters and get their share of the water, and waters the flocks for them.

He retreats to the shade of the tree and begs Allah سبحانه و تعالى for help and assistance. He has no family, no support, he’s far away from Egypt, he’s own life is in danger; so at this crusp of dire need of help and assistance, there is no place to complain, no family to seek support from, no livelihood to provide earning, no likely return to Egypt. At such a moment, Musa feels a critical urgency to his circumstance by turning to his Rabb; and so under the shade of trees, he made the above supplication. Thereafter Allah Said:

فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

“So he watered (their flocks) for them, then he turned back to shade, and said: “My Lord! truly, I am in need of whatever good that You bestow on me!”

Almost immediately after the supplication, Allah سبحانه و تعالى began to remove the anxiety and worry from Musa, step by step. Musa assisted the women in getting the water for their cattle; the same women offered him to return to their house and meet their father.

فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا

“Then there came to him one of the two women, walking shyly. She said: “Verily, my father calls you that he may reward you for having watered (our flocks) for us…”

قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ

“And said one of them (the two women): “O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.” [6]

Here we find that Musa’s act of fairness and kindness towards the women, led him to their father who then in return provided him with work. Allah granted Musa a safe place to live in the town of Madyan, united him with a pious man, who also wedded one of his daughters to Musa (Al Qassas, 27). Musa is given a stick that will later be used to perform miracles by the Will of Allah. Allah grants Musa to travel to the blessed valley of Tuwa where He speaks directly to Musa and makes him a Prophet. He is bestowed miracles that will be used to confront Fir’awn. Allah takes Musa’s brother Haroon and makes him a Prophet as as a suppprt for him in his mission. Finally drowning Fir’awn and his army in the Red Sea, and liberating the children of Isra’eel from the clutches of tyranny.

We notice that successes began to envelope Musa عليه السلام and victory was finally achieved. All of which started from a sincere cry of help and sense of hope; Musa felt needy before Allah and asked Him to bestow “whatever good” he was in need of. He left his affairs to Allah through his love, fear and hope; and Allah found a way out for him. Such was his adaab in supplicating and his wisdom in recognising the goodnees when it apeared to him in whatever form.

Therefore supplicate and invoke Allah سبحانه و تعالى at all times, time of ease and times of distress and worry. Feel a sincere attachment to Allah be hopeful and confident that it will be fulfilled. And do not make it into a routine or a daily chore without feeling the power and meaning of its content, nor let the heart be negligent of what the tongue is reciting. The Prophet صلى الله عليه وسلم said:

ادعوا الله وأنتم موقنون بالإجابة, واعلموا أن الله لا يستجيب دعاء من قلب غافل لاه

“Make dua to Allah while being confident (and hopeful) of it being granted; and know that Allah does not accept the dua from a heart that is negligent.” [7]

May Allah سبحانه و تعالى make us from his sincere worshippers and those who are constant in making du’a to Him.

 

References:

[1] Al-Ankaboot, 2-3
[2] Ibn Majah; graded as saheeh in ‘As-Saheehah’, 144
[3] At-Tirmidhi, 2320; graded as saheeh in ‘Saheeh al-Jaami’, 2210
[4] TaHa, 40
[5] Al Qasas, 24
[6] Al Qassas, 25-26
[7] At-Tirmidhi 3479, Al-Hakim, 1817; graded as hasan in ‘Saheeh al-Jaami’, 245

 

2.The Believer is the mirror of the Believer – Sheikh Saalih al-Fouzaan

The Believer is the mirror of the Believer
Sheikh Saalih al-Fouzaan
Translated by Abu Fouzaan Qaasim

In the name of Allaah, the Most Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

On the authority of Abu Hurayrah, may Allaah be pleased with him, said: The Messenger of Allaah, may peace and blessings be upon him, said:

“The believer is the mirror of the believer.”[Abu Daawud 4918 with a good chain]

Sheikh Saalih al-Fouzaan, may Allaah preserve him, explains this hadeeth by saying:

“A mirror is that which you see yourself when you stand in front of it whether the picture is presentable or needs fixing and modificaton. When a person wishes to leave from his home, he stands in front of the mirror because there may be something that he needs to correct on himself or remove from his clothing or the like. For a person to have a pleasant appearance in front of the people is a good thing, however there is the figurative meaning of mirror that shows you your deficiencies and that is your Muslim brother/sister.

The believer is the mirror of his fellow brother. Your brother knows the mistakes and shortcomings that you may have and therefore informs you of them so accept what he tells you. This is an encouragement to accept what your brother presents to you which entails the beautification of your inward and outward appearance. Also he sees things in you that you can’t see yourself. A person may think he is complete and is mistake-free whereas his sincere and genuine Muslim brother sees that he has mistakes and shortcomings thus he instructs him to rectify them. So do not restrict yourself solely to your own assumptions and considerations but consult your brother and listen to the advice he has to give.

In this hadeeth are two important matters:

1) A person should accept the advice of his sincere brother from that which he sees in him from defects and correct them.

2) It is compulsory upon the Muslim to advise his brother/sister and not remain silent about what he sees in him from defects and the like or the opposite; praising him and being phony with him by relaying to him that which isn’t true (about himself). This is deceit and treachery. “The believer is the mirror to the believer,” he sees in him his own picture and what needs perfecting and reformation.”

Translated from: ‘Tasheelul Ilmaam bi fiqhil Ahaadeeth min Bulooghil Maraam’ by Sheikh Saalih al-Fouzaan

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