Dars e Imam-Not A Crime

“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Hadrat Musa (as) had no intention of killing anyone. Rather, he wished to free the oppressed Israeli (Jew) from the unfair Egyptian. When the Egyptian didn’t free him, he struck him to separate them. The man couldn’t bare the might of a Prophet(saws) and died. Also, the incident was before Hadrat Musa (as) was given Prophethood. Allama Ismail Haqqi (ra) states, “کان ھذا قیل النبوۃ”-Tafseer Roohul-Bayaan The Egyptian was a belligerent Kaafir whose killing is not a crime. Hadrat Musa (as) killed only one Egyptian, but after some days passed, they all drowned.

Now remains his calling of this action “the work of Shaitaan”. This is a demonstration of his vulnerability and selflessness, that he regarded even something that is only contrary to appropriate conduct to be his mistake. In other words, what he was trying to say was, ”This has occurred before its time. When the destruction of all Qibtees will come, this man too will be destroyed.” Do not be fooled by ‘Fa gafaralahu’ and ‘Zalamtu nafsi’ because these words are used for mistakes as well. Also, ‘Haazaa’ may refer to the oppression of the Egyptian (i.e. this is a Shaitaanic act).

Here, whoever takes ‘daal’ to mean deviance is himself deviant. Allah(swt) states, “Neither did your beloved become astray nor did he deviate.” Here, ‘daal’ and ‘hidaayat’ mean excessive love for Allah(swt) and the rank of Sulook (spiritual path) respectively. In other words, Allah(swt) found the Prophet ﷺ intoxicated in His love and so granted him the Sulook.

The brothers of Hadrat Yusuf (as) said to Hadrat Yaqub (as), “انک لفی ضللک القدیم” .In this ayat, ‘dalaal’ means profuse love.

Shaikh Abdul-Haqq Muhaddith Dehlwi (ra) states that in the Arabic language, ‘daal’ is that tall tree which lost people see and are lead correctly by. Thus, the ayat means, “O Beloved! You are the person who gives salvation (hidaayat), the towering tree that is seen in the Heavens, earth and everywhere. Allah(swt) has observed this. As a result, the creation has been given guidance through you.”-Madaarijun-Nubuwwah, Vol. 1, Chapter 5 .In other words, the object of ‘hudaa’ refers to the general public, not Rasoolullah(saws). Many other meanings have been made for this ayat.

There are a few replies to this,

1. Maghfirat means sinlessness (Ismat) and protection. So, the ayat means that Allah(swt) always protects Sayyiduna Rasoolullah(saws) from committing sin. Allama Ismail Haqqi (ra) writes, “المراد بالمغفرۃ الحفظ و العصمۃ از لا و ابدا فیکون المعنی یستحفظک و یعصمک من الذنب المتقدم و المتاخر” – Roohul-Bayaan

2. Also, ‘Zamb’ refers to the mistakes before Prophethood.

3. Finally, there is a governing word (muzaaf) hidden in ‘zambiku’, i.e. “the sins of your Ummah.” ‘Lakaa’ proves this. In other words, it will mean, “Through you, the sins of your Ummah will be forgiven.” If sins of the Holy Prophet(saws) were meant, there wouldn’t have been any benefit or reason to bring ‘Iakaa’. – Roohul-Bayaan, Khaazin .The commentary of this ayat is another verse of the Holy Quran, “و لو انھم اذ ظلموا الایۃ”Sin is sometimes associated towards the sinner and sometimes towards the person responsible for forgiveness, similar to a court case which is at times connected to the criminal and sometimes to the lawyer who says, “This is my case and I am responsible for it.” Here, the second association is meant (i.e. “O Prophet(saws)! Those sins in your responsibility which you have to intercede for)”

There are a few replies to this,

1. This ayat can be understood from another, “If Allah(swt) had a son, I would be the first to worship him.” Neither is Allah(swt) having a son possible nor is the Holy Prophet ﷺ worshipping him. Likewise, here, neither is Allah(swt) not protecting the Prophet ﷺ nor is he inclined towards the Kuffaar. This is an example of Conditional Speech (Quziya Shartia).

2. The ayat is saying, “If We didn’t make you sinless (ma’sum) and keep you steadfast from earlier on, soon you would have become inclined towards them to a certain extent because the trickery and deception of the Kuffaar is very dangerous.” In other words, because he was made sinless, the Holy Prophet ﷺ was never inclined towards the Kuffaar. In fact, he was never even curious to follow them. This ayat proves that the Noble Messenger ﷺ is innocent from transgression. – Khaazin, Madaarik, Roohul-Bayaan

There are two aspects of the Holy Prophet ﷺ his natural self and Prophethood with the sinlessness (ismat) from Allah(swt). It is apparent from this ayat that, let alone Prophethood and ismat, the Prophet’s ﷺ .A natural self is so pure from sin that he doesn’t even have the ability to commit them, because his spirituality (roohaniyat) prevails over his human state. So, the ayat means, “Even if we didn’t make you sinless {ma’surn), still too would you not meet the Kuffaar or become inclined towards them.

1. Here, knowledge (ilm) is not what is being negated, but Diraayat (i.e. knowledge through reasoning and deduction), The complete ayat is, “We revealed the Quran to you through Our favour. You never gain it yourself by deduction.” In other words, the means of this knowledge is Divine revelation, not through guessing or presumption.

2. The condition at the time of birth is not being spoken of. Rather, the state of the creation of the Noor-e-Muhamrnadi is what is being referred to. In other words, “We created you pure and free in the realm of the souls (Aalam-e-Arwaah), then adorned you with knowledge and

placed the crown of Prophethood on you. After this, We sent you to the world. You were already a Nabi in the Aalam-e-Arwaah.” The Holy Prophet ﷺ himself stated, “I was already a Prophet while Adam (as) was still being created.” – Hadith Sharif

3.The detailed affairs of Imaan and the Quran are meant here. In other words, before revelation, the Holy Messenger ﷺ didn’t know what the commands of Islam in detail would be .Allama Ismail Haqqi (ra) states in this ayat’s commentary, “ای الایمان بتفاصیل ما فی تضاعیف الکتب” – Tafseer Roohul-Bayaan

He further writes, “The Holy Prophet ﷺ is more excellent than Hadrat Yusuf (as) and Hadrat Esa (as) and they were given knowledge in their childhood, so how is it possible that our Rasoolullah(saws) didn’t posses knowledge in his childhood?”

Deen =islam (pillar/arkan) +iman(aqiad) +ihsan(perfection/benevolence)

Islam =amal e qaal/physical presence (applying)

Iman= tongue (proclaimation) + heart(verification)

Ihsan =amal e haal/state of heart (witnessing)

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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