The benefits of the saying of Allah the Exalted: << وألق عصاك فلما رءاها تهتز كأنها جآن ولى مدبرا ولم يعقب يا موسى لا تخف إني لا يخاف لدي المرسلون >
Machine translationRead the Arabic original
(10) And [he was told], "Throw down your staff." But when he saw it writhing as if it were a snake, he turned in flight and did not return. [Allah said], "O Moses, fear not. Indeed, in My presence the messengers do not fear. (11) Otherwise, he who wrongs
وَأَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَى لا تَخَفْ إِنِّي لا يَخَافُ لَدَيَّ الْمُرْسَلُونَ * إِلَّا مَنْ ظَلَمَFirst: In this great verse, which indicates the perfection of the power of Allah (Glorified and Exalted is He), and which is part of His saying:
But when he saw it writhing
فَلَمَّا رَآهَا تَهْتَزُّSo he cast it, and behold, it was a living snake
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌSo in it is clear evidence of what? The perfection of the power of Allah (Glorified and Exalted is He), and that when He says to a thing "Be," it becomes.
And in it is also: evidence of the wisdom of Allah the Exalted in the signs of the messengers, and that they are suitable for the era, and are taken from
writhing as if it were a snake
تَهْتَزُّ كَأَنَّهَا جَانٌّAnd in it is: evidence that among the forms of eloquence is conciseness through omission, and this does not result in deficiency or negligence.
The student: ....
The Shaykh : From where does he refer to the first one?
The student: .....
The Shaykh :
But when he saw it writhing
فَلَمَّا رَآهَا تَهْتَزُّAnd cast your staff
وَأَلْقِ عَصَاكَBut when he saw it writhing
فَلَمَّا رَآهَا تَهْتَزُّBecause if the speech were taken at its apparent meaning, if it had been: "And cast your staff," it would not have been commanded to tremble while it was in his hand, and that is not the case.
And in it is also: evidence that this staff was not merely a moving animal, but it was more eloquent than that:
As if it were a serpent
كَأَنَّهَا جَانٌّAnd in it is: evidence of the permissibility that fear may befall the prophets, due to His saying:
He turned back fleeing
وَلَّى مُدْبِرًاI am only a man like you
إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْAnd in it is: evidence of the mercy of Allah (Blessed and Exalted is He) to His prophet Musa, due to His saying:
O Moses, do not fear
يَا مُوسَى لا تَخَفْAnd in it is: evidence of the permissibility of directing legal rulings to natural matters, meaning for example: "Do not fear." If someone says: When you tell a person "Do not fear," fear is natural, how do you remove it from him?
The student: ....
The Shaykh : My intention is: Does the ruling apply to such natural matters? We say: Yes, it is possible, because although fear is a natural matter for a person... it is as if a person comes to alleviate it for him, but he can treat it by resisting it.
And for this reason, a man came to the Messenger (peace and blessings be upon him) and said:
He said, “Advise me.” He said, “Do not become angry.”
أوصني قال: لا تغضبDo not get angry
لا تغضبSo the natural human matters that are a requirement of human nature, it is permissible to direct the ruling to them as a command or a prohibition, and that is from the category of resisting it, or from the category of reducing its effects... from the category of resisting it before it exists, or from the category of reducing its effects.
So do not say: That man was commanded to do what he cannot do. He was commanded not to be angry, and he must get angry. He was commanded not to fear, and he must fear what is frightening.
The student: ...?
The Shaykh : He, when he turned towards Madyan... the prophethood...
And in it is also: evidence that whoever is with Allah (Glorified and Exalted is He), it is not befitting for him to fear:
Indeed, in My presence
إِنِّي لا يَخَافُ لَدَيَّthe messengers
الْمُرْسَلُونَAnd therefore, whenever a person remembers his Lord, fear is removed from him: