The Exegesis of the Saying of Allah the Exalted: << قالوا يا موسى إن فيها قوم جبارين وإنا لن ندخلها حتى يخرج منها فإن يخرجوا منها فإنا داخلون >

Look at the address: "O Musa," and they did not say "O Prophet of Allah" or "O Messenger of Allah"; they said "O Musa." This is undoubtedly a rudeness in addressing their Prophet by his name. For this reason, Allah forbade this Ummah from addressing the Messenger (peace and blessings be upon him) by his name in His saying: According to one of the interpretations of His saying: Some scholars say the meaning is: do not call him by his name as you call one another. Although the verse includes this meaning, it also includes a second meaning: when he calls you, do not make his call like your calls to one another, where you answer if you wish and do not answer if you wish. Rather, it is obligatory for you to answer. Allah the Exalted said: Here they said: They mentioned the cause, which indicates their cowardice, their weakness, and the weakness of their resolve, or rather the absence of their resolve. "Al-Jabbar" is the stubborn one, large in body and tall. In the Arabic language, it is taken from "a jabbar palm tree," which is a strong, tall palm tree. This meaning still exists today; it is said, "So-and-so has a jabbar orchard," meaning his palms are strong and tall, so that a person cannot reach their fruit with his hand. So, "stubborn in character, strong in body." This meaning revolves around this: stubborn in character, and secondly? Strong in body; we cannot fight them. Nothing. This indicates the foolishness of the Children of Israel: they will not enter it until they come out of it. They also confirmed this meaning by saying: Consider their saying: They did not say: "If they come out." It is as if they are despising their coming out, because the conditional "in" (if) differs from "idha" (when) in that with "in," the action of the condition may or may not occur, and it may even be among the impossible things. But "idha" indicates the occurrence of the condition, but it specifies the timing of the condition. Pay attention! If you say, "If Zayd stands up, I will stand up," you will find the difference between this and saying, "When Zayd stands up, I will stand up," is it not so? "When he stands up" means I will not stand up except when he stands up; so it is a condition for timing the standing. But "If Zayd stands up, I will stand up" is a condition for the occurrence of the standing, which may occur or may not occur, and it may be impossible for it to occur, as in the saying of Allah the Exalted: This is regarding Allah. Regarding the Messenger: Both matters are extremely impossible. Neither the first, which is that the Most Merciful should have a son, nor the second, which is that the Messenger of Allah (peace and blessings be upon him), the one who calls to sincerity and the oneness of Allah, should associate partners with Allah. So they are saying: Meaning, they are extremely rejecting the idea that they would come out of it. Therefore, they were afflicted with wandering, as will come if Allah wills, which is being lost and not finding the way to this place. Also consider their saying: Meaning, they are confirming their entry if these people come out. And if these people come out, do they need to confirm the entry? They do not need to. But—Glory be to Allah—if you consider the state of this angry Ummah, you will find that they are at the extreme of foolishness in their minds, just as they are at the extreme of misguidance in religion. And whoever wants more explanation of this matter should refer to the book of Ibn al-Qayyim (may Allah have mercy on him) in "Ighathat al-Lahfan", for he (may Allah have mercy on him) spoke about the characteristics of the religions, and there is nothing to add to it.