Day: March 18, 2025

देती हैं-

1. दारुन्नदवः की अध्यक्षता—- जहां बड़े-बड़े मामलों के बारे में मश्विरे होते थे और जहां लोग अपनी लड़कियों की शादियां भी करते थे ।

अर-रहीकुल मख़्तूम

2. लिवा-यानी लड़ाई का झंडा कुसई ही के हाथों बांधा जाता था ।

3. ख़ाना काबा की देखभाल- इसका अर्थ यह है कि खाना काबा का द्वार कुसई ही खोलता था और वही खाना काबा की सेवा करता था और उसकी कुंजियां उसी के हाथ में रहती थीं।

4. सक्राया (पानी पिलाना) —इसकी शक्ल यह थी कि कुछ हौज़ में हाजियों के लिए पानी भर दिया जाता था और उसमें कुछ खजूर और किशमिश डाल कर उसे मीठा बना दिया जाता था। जब हाजी लोग मक्का आते थे, तो उसे पीते थे ।

5. रिफ़ादा (हाजियों का आतिथ्य) – इसका अर्थ यह है कि हाजियों के लिए आतिथ्य के रूप में खाना तैयार किया जाता था। इस उद्देश्य के लिए कुसई ने कुरैश पर एक खास रक़म तै कर रखी थी जो हज के मौसम में कुसई के पास जमा की जाती थी। कुसई इस रक़म से हाजियों के लिए खाना तैयार कराता था। जो लोग तंगहाल होते या जिनके पास धन-दौलत न होता, वे यहीं खाना खाते थे। 1

ये सारे पद कुसई को प्राप्त थे। कुसई का पहला बेटा अब्दुद्दार था, पर उसके बजाए दूसरा बेटा अब्दे मुनाफ़ कुसई के जीवन ही में नेतृत्व के स्थान पर पहुंच गया था, इसलिए कुसई ने अब्दुद्दार से कहा कि ये लोग यद्यपि नेतृत्व में तुम पर बाज़ी ले जा चुके हैं, पर मैं तुम्हें इनके बराबर करके रहूंगा, चुनांचे कुसई ने अपने सारे पद और ज़िम्मेदारियों की वसीयत अब्दुद्दार के लिए कर दी अर्थात् दारुन्नदवः की अध्यक्षता, खाना काबा की निगरानी और देखभाल, झंडा बरदारी, पानी पिलाने का काम और हाजियों का सत्कार सब कुछ अब्दुद्दार को दे दिया। चूंकि किसी काम में कुसई का विरोध नहीं किया जाता था और न उसकी कोई बात रद्द की जाती थी, बल्कि उसका हर क़दम, उसके जीवन में भी और उसके मरने के बाद भी, पालन योग्य समझा जाता था, इसलिए उसके मरने के बाद उसके बेटों ने किसी विवाद के बिना उसकी वसीयत बाक़ी रखी। लेकिन जब अब्दे मुनाफ़ का देहान्त हो गया, तो उसके बेटों ने इन पदो के सिलसिले में अपने चचेरे भाइयों अर्थात् अब्दुद्दार की सन्तान से झगड़ना शुरू किया, इसके नतीजे में कुरैश दो गिरोह में बंट गये और क़रीब था कि दोनों में लड़ाई हो जाती, मगर फिर उन्होंने समझौते की आवाज़ उठाई

इब्ने हिशाम 1/130



और इन पदों को आपस में बांट लिया, चुनांचे हाजियों को पानी पिलाने और उनके आतिथ्य के काम बनू अब्दे मुनाफ़ को दिए गए और दारुन्नदवः की अध्यक्षता, झंडा-बरदारी और खाना काबा की निगरानी और देखभाल बनू अब्दुद्दार के हाथ में रही। फिर बनू अब्द मुनाफ़ ने अपने प्राप्त पदों के लिए कुरआ डाला, तो कुरआ हाशिम बिन अब्दे मुनाफ़ के नाम निकला, इसलिए हाशिम ने ही अपनी ज़िंदगी भर पानी पिलाने और हाजियों के आतिथ्य की व्यवस्था की, अलबत्ता जब हाशिम का देहान्त हो गया तो उनके भाई मुत्तलिब ने गद्दी संभाली, पर मुत्तलिब के बाद उनके भतीजे अब्दुल मुत्तलिब बिन हाशिम ने जो अल्लाह के रसूल सल्लल्लाहु अलैहि व सल्लम के दादा थे- यह पद संभाल लिया और उनके बाद उनकी सन्तान उनकी जानशीं हुई, यहां तक कि जब इस्लाम का युग आया तो हज़रत अब्बास बिन मुत्तलिब इस पद पर आसीन थे।1

इनके अलावा कुछ और पद भी थे, जिन्हें कुरैश ने आपस में बांट रखा था । इन पदों और इन दायित्वों द्वारा कुरैश ने एक छोटा-सा राज्य-बल्कि राज्य प्रशासन—बना रखा था, जिसकी सरकारी संस्थाएं और समितियां कुछ इस ढंग की थीं, जैसे आजकल संसदीय संस्थाएं और समितियां हुआ करती हैं। इन पदों का विवरण नीचे दिया जा रहा है-

1. ईसार, यानी फ़ालगिरी, भाग्य का पता लगाने के लिए बुतों के पास जो तीर रखे रहते थे, उनकी देखभाल और निगरानी। यह पद बनू जम्ह को प्राप्त था ।

2. अर्थ, यानी बुतों का सान्निध्य प्राप्त करने के लिए जो चढ़ावे और नज़राने चढ़ाए जाते थे, उनका प्रबन्ध करना, साथ ही झगड़ों और मुक़दमों का फ़ैसला करना ! यह काम बनू सम को सौंपा गया था।

बनू असद को प्राप्त था । 4. अशनाक़ यानी दियत और जुर्मानों की व्यवस्था, यह पद बनू तैम को मिला हुआ था।

3. शूरा, यानी सलाहकार समिति, यह पद

5. उक़ाब यानी क़ौमी झंडाबरदारी, यह बनू उमैया का काम था। 6. कुबा यानी फ़ौज की व्यवस्था और घुड़सवारों का नेतृत्व । यह बनू मख्ज़ूम के हिस्से में आया था।

7. सफ़ारत यानी राजदूतत्व, यह बनू अदी का पद था। 2

1. इब्ने हिशाम 1/129-132, 137, 142, 178, 179 2. तारीख अर्जुल कुरआन 2/104, 105, 106, लेकिन सही यह है कि झंडा बरदारी का हक़ बनू अब्दुद्दार का था, बनू उमैया को प्रधान सेनापति होने का अधिकार प्राप्त था।
शेष अरब सरदारियां

हम पीछे क़हतानी और अदनानी क़बीलों के देश-परित्याग का उल्लेख कर चुके हैं और बतला चुके हैं कि पूरा अरब देश इन क़बीलों में बंट गया था। इसके बाद इनकी सरदारियों और सत्ता का स्वरूप कुछ इस तरह बन गया था कि-

जो क़बीले हियरा के आस-पास आबाद थे, उन्हें हियरा राज्य के आधीन माना गया और जो क़बीले बादियतुश-शाम में (शाम के आस-पास) आबाद हो गए थे, उन्हें ग़स्सानी शासकों के आधीन मान लिया गया, पर पराधीनता नाम मात्र थी, व्यवहार में न थी। इन दो जगहों को छोड़कर अरब के भीतरी भाग में क़बीले हर पहलू से स्वतंत्र थे |

इन क़बीलों में सरदारी व्यवस्था चल रही थी। क़बीले खुद अपना सरदार नियुक्त करते थे और इन सरदारों के लिए उनका क़बीला एक छोटा-सा राज्य हुआ करता था। राजनीतिक अस्तित्व और सुरक्षा का आधार, क़बीलेवार इकाई पर आधारित पक्षपात और अपने भू-भाग की रक्षा-सुरक्षा के संयुक्त हित पर स्थापित था ।

क़बीलेवार सरदारों का स्थान अपनी क़ौम में बादशाहों जैसा था। क़बीला लड़ाई और संधि में बहरहाल अपने सरदार के फ़ैसले के आधीन होता था और किसी हाल में उससे अलग-थलग नहीं रह सकता था। सरदार अपने क़बीले का तानाशाह हुआ करता था, यहां तक कि कुछ सरदारों का हाल यह था कि अगर वे बिगड़ जाते, तो हज़ारों तलवारें यह पूछे बिना नंगी चमकने लगतीं कि सरदार के गुस्से की वजह क्या है ? फिर भी चूंकि एक ही कुंबे के चचेरे भाइयों में सरदारी के लिए संघर्ष भी हुआ करता था, इसलिए उसका तक़ाज़ा था कि सरदार अपनी क़बीलेवार जनता के प्रति उदारता दिखाए, खूब माल खर्च करे, सत्कार करे, धैर्य व सहनशीलता से काम ले, वीरता का व्यावहारिक रूप प्रदर्शित करे और सम्मान की रक्षा करे, ताकि लोगों की नज़र में आम तौर से और कवियों की नज़र में खास तौर से गुणों और विशेषताओं का योग बन जाए, (क्योंकि उस युग में कवि क़बीले का मुख हुआ करते थे) और इस तरह सरदार अपने लोगों में सर्वश्रेष्ठ बन जाए।
सरदारों के कुछ विशेष और प्रमुख अधिकार भी हुआ करते थे, जिनका एक कवि ने इस तरह उल्लेख किया है-

लकल मिरबाअ फ़ीना वस्सफ़ाया
व हुक्मु-क वन्नशीततु वल फ़ुज़ूलू

‘हमारे बीच तुम्हारे लिए ग़नीमत के (लड़ाइयों में लूटे गए) माल का चौथाई है और चुनींदा माल है और वह माल है जिसका तुम फ़ैसला कर दो और जो राह चलते हाथ आ जाए और जो बंटने से बच रहे । ‘

मिरबाअ : ग़नीमत के माल का चौथाई हिस्सा,

सफ़ाया : वह माल, जिसे बंटने से पहले ही सरदार अपने लिए चुन ले, नशीता : वह माल जो असल क़ौम तक पहुंचने से पहले रास्ते ही में सरदार के हाथ लग जाए,

फ़ुज़ूल : वह माल, जो बंटने के बाद बचा रहे और लड़ने वालों की संख्या में बराबर न बंटे, जैसे बंटने से बचे हुए ऊंट-घोड़े आदि ये तमाम प्रकार के माल क़बीला के सरदार का हक़ हुआ करते थे ।

राजनीतिक स्थिति

अरब प्रायद्वीप की सरकारों और शासकों का उल्लेख हो चुका, अनुचित न
होगा कि अब उनकी कुछ राजनीतिक परिस्थितियों का भी उल्लेख कर दिया जाए। अरब प्रायद्वीप के वे तीनों सीमावर्ती क्षेत्र जो विदेशी राज्यों के पडोस में पड़ते थे, उनकी राजनीतिक स्थिति अशान्ति, बिखराव और पतन और गिरावट का शिकार थी। इंसान स्वामी और दास या शासक और शासित दो वर्गों में बंटा हुआ था। सारे लाभ – प्रमुखों, मुख्य रूप से विदेशी प्रमुखों को प्राप्त थे और सारा बोझ दासों के सर पर था। इसे और अधिक स्पष्ट शब्दों में यो कहा जा सकता है कि प्रजा वास्तव में एक खेती थी जो सरकार के लिए टैक्स और आमदनी जुटाती थी और सरकारें उसे अपने मज़े, भोग-विलास, सुख-वैभव और दमन-चक्र के लिए इस्तेमाल करती थीं। जनता अंधेरों में जीने के लिए हाथ पैर मारती रहती थी और उन पर हर ओर से अन्याय और अत्याचार की वर्षा होती रहती थी, पर वे शिकायत का एक शब्द भी अपने मुख पर नहीं ला सकते थे, बल्कि ज़रूरी था कि भांति-भांति का अपमान, अनादर और अत्याचार सहन करें और ज़ुबान बन्द रखें, क्योंकि सरकार दमनकारी थी और मानव-अधिकार नाम की किसी चीज़ का कोई अस्तित्व न था ।

इन क्षेत्रों के पड़ोस में रहने वाले क़बीले अनिश्चितता के शिकार थे। उन्हें स्वार्थ और इच्छाएं इधर से उधर फेंकती रहती थीं, कभी वे इराक़ियों के समर्थक बन जाते थे और कभी शामियों के स्वर में स्वर मिलाते थे |

जो क़बीले अरब के भीतर आबाद थे, उनके भी जोड़ ढीले और बिखरे हुए थे। हर ओर क़बीलागत झगड़ों, नस्ली बिगाड़ और धार्मिक मतभेदों का बाज़ार

गर्म था, जिसमें हर क़बीले के लोग हर हाल में अपने-अपने क़बीलों का साथ देते थे, चाहे वह सही हो या ग़लत। एक कवि इसी भावना को इस तरह व्यक्त करता है—

‘मैं भी तो क़बीला गज़ीया ही का एक व्यक्ति हूं। अगर वह ग़लत राह पर चलेगा, तो मैं भी ग़लत राह पर चलूंगा और अगर वह सही राह पर चलेगा, तो मैं भी सही राह पर चलूंगा।”

अरब के भीतरी भाग में कोई बादशाह न था, जो उनकी आवाज़ को ताक़त पहुंचाता, और न कोई रुजू होने की जगह थी जिसकी ओर परेशानियों में रुजू किया जाता और जिस पर आड़े वक़्तों में भरोसा किया जाता।

हां, हिजाज़ की सरकार को मान-सम्मान की दृष्टि से यक़ीनन देखा जाता था और उसे धर्म-केन्द्र का रखवाला भी माना जाता था। यह सरकार वास्तव में एक तरह से सांसारिक नेतृत्व और धार्मिक अगुवाई का योग थी। इसे अरबों पर धार्मिक नेतृत्व के नाम से प्रभुत्व प्राप्त था और हरम और हरम के आस-पास के क्षेत्रों में उसका विधिवत शासन था। वहीं वह बैतुल्लाह के दर्शकों की ज़रूरतों की व्यवस्था और इब्राहीमी शरीअत के आदेशों को लागू करती थी और उसके पास संसदीय संस्थाओं जैसी संस्थाएं और समितियां भी थीं, लेकिन यह शासन इतना कमज़ोर था कि अरब के भीतरी भाग की ज़िम्मेदारियों का बोझ उठाने की ताक़त न रखती थी, जैसा कि हब्शियों के हमले के मौक़े पर ज़ाहिर हुआ ।

UNDERSTANDING HEALTHY DIET & THE PRACTICAL RULES OF EATING AND DRINKING

said: It is reported in the Masnad that God’s Messenger “The human being has never filled a container worse than his stomach. Hence, it will be sufficient for the son of Adam to satisfy his hunger with few bites to strengthen his backbone. If he must eat his fill, then he should allow for one third food, one third water, and one third air.”

There are two types of illnesses: (1) illness of the heart; and (2) physical illness which is the result of excess of a substance whose saturation harms the natural functions and balance of one’s body, and this is the type of common illness that befall the majority of people. Such illness is usually caused by: (a) excess eating; (b) taking in food before complete digestion of a previous meal; (c) eating food that is deficient in nutrients; (d) eating food which is slow to digest; (e) or mixing opposing types of food or eating elaborately prepared dishes during the same meal. When the body becomes accustomed to such diet, it will also inherit various types of diseases. Some of them it can overcome more expeditiously than others. Hence, moderation is the path of good health, and the body benefits from a moderate and nutritious meal more than it does from a combination of food and supplements.

One’s body can be accustomed to three levels of diet: (1) a necessary diet; (2) a sufficient diet; and (3) a supplementary diet. God’s Messenger told of the required “sufficient” diet, saying: “…few bites to strengthen his backbone,” and such regime will preserve the body and will not allow it to debilitate or lose itsstrength. If one is tempted to exceed that elementary level of health preservation, then he should “…allow for one third food, one third water, and one third air,” and this is the best of common diets. In fact, when the stomach is saturated with food, it will not be able take in water, and when food and water exceed their recommended level, one may suffer from pulmonary difficulties, resulting in stress and exhaustion from the lungs’ being unable to easily deliver oxygenated blood to the left atrium of the heart. One will also feel heaviness in his body, his heart and spirit will experience languor and drowsiness, and his limbs will fail to obey him performing his basic religious duties. Such state also will stimulate one’s sexual desire. Hence, a filled stomach is damaging to one’s body, heart and spirit. This case is more harmful when it becomes habit, though if one occasionally indulges himself in a delicious meal, it is rather healthy and comforting. It is reported in the traditions that Abu Huraira, God be pleased with him, drank milk to satiety from a bowl presented to him by God’s Messenger until he exclaimed: “I swear by Him Who sent you with the message of truth that I find no more place to drive it!” Traditions also report that occasionally other companions also ate to satiation, though, as we have mentioned earlier, excess food will cause the body languor and drowsiness even though it stimulates it. However, the body’s health and strength comes from the nourishment it can absorb and not from the quantity it takes in, and since the human being is made from three elements: (1) earth, (2) water, and (3) air, God’s Messenger & apportioned his diet into these three categories.

A QUESTION ON THE CONSTITUTION OF THE HUMAN BODY,
AND IS FIRE ONE OF The ElemENTS?

Is fire one of the elements of the constitution of the human body? Now, if someone inquires about the portion of fire which is not found in the portions allotted in the above prophetic saying, our response is that some physicians did indeed speak of fire being one of the elements, though other learned physicians and scientists refuted that theory and debated two arguments: (1) fire is produced from ether then descends to mix with water and earth, or (2) fire is generated by the other elements within one’s own body. The first theory is absurd for two reasons: the firstis because fire is a light element, and therefore an ascending matter, and for it to descend implies the existence of a quasi element that acts as neutralizer and compels the fire into a descending characteristic, and that is unacceptable. On the other hand, in order for fire to descend to the earth, it has to cross through an extremely cold atmosphere (Arb. zamharïr), and we can easily notice in our immediate environment that even a huge fire can be put off with a small amount of liquid. Thus, for minute fire particles to cross through such an inescapable freezing atmosphere, they will certainly be extinguished.

As for the second theory of the fire being generated by the other elements of the human body, that argument is even more hollow and further from the truth, for a body that becomes fire after it was not must have come from either earth, water, or air, and must have been linked to one of them, while a body that is not fire when mixed with proper elements none of which characteristics is fire is not prone to turn into fire, because their is no fire in them. Furthermore, the elements earth, water and air to which fire is presumably connected are cold, hence, how can they produce fire? If the questioner further says: “What about the possible existence of a substance in the human body that quickens into fire upon mixing with the other elements ?” Our response regarding such possibility is similar to that of the first answer. Then if the questioner asks: “But we notice that when we sprinkle little water over a limestone, a red-hot glow-like fire issues from the action of heat of the limestone. Also, fire ignites if the sun’s rays fall over a combustible substance through a magnifying glass; and again if we strike a metal rod against a hard stone, sparks of fire issues from them, and such fiery substance must exist within such elements!” In such case, our answer again is that this will contradict the questioner’s first theory.

In refuting such theories, we do not deny the fact that fire can be produced from a heavy stroke of a metal rod against a hard stone, or from the heat of the sun’s rays falling upon a combustible substance through a magnifying glass, or that the heating power of the sun can eventually start a fire, as we can find in other examples. Nevertheless, we have to discount such theories when it comes to the constitution and chemistry of animal bodies and those of plants, for both bodies do not induce the fire producing friction in question, and neither of them has the transparency or the smooth glass transmitting surface texture. In fact, when the surface of animal bodies and those of plantsare exposed to the sun’s rays, no fire ignites; hence, how can it be said that the heat of the sun’s waves reaches inside such bodies and ignites a fire?

Furthermore, most chemists and physicians agree that a fermented solution or an old and expired medicine is chemically valent or hot. If such heat is produced by fire, then how can such insignificant fiery particles remain ignited indefinitely in a liquid matter, when on the other hand, anyone can easily attest that a fire can be put out with water? Therefore, if the element of fire existed in the animal body or in that of plants, its characteristics would be dominated by the element water. Hence, if the element fire was part of the constitution of the human body, then the mixing of elements would produce a fusion that will alter its characteristics and turn it into those of water which is the opposite of fire.

On another plane of thought, God Almighty referred to the creation of the human being in several parts of the holy Qur’an. Sometimes He described such creation as being made from water and in other verses, He described the human creation as being made from earth, or as resulting from a combination of water and earth, namely a clay (tïn) that was placed in the open and left to dry like pottery (fakhkhār) because of its interaction with air and the heat of the sun. In fact, in none of the Qur’anic verses did God Almighty refer to the creation of man from fire, rather He ascribed the element fire to another specie of creation called Jinn. Among them is Iblis, the accursed Satan. It is narrated in sahih Muslim that God’s Messenger, said: “The angels were created from light, Iblis was created from a smokeless fire, and Adam was created according to the description you were given.” This prophetic saying (hadith), is clear and assertive concerning the elements from which Adam was created, and in none of the Qur’anic revelations did our Lord and Creator mention the mixing of fire in the constitution of Adam’s body.

If such observers of the human body attribute heat the body generates in nature to a fiery substance, the cause of such heat can be attributed to a variety of causes, including body movement, food, or exposure to hot air, among other sound scientific explanations, and such heat does in no way imply the existence of the element of fire in the human body.

The advocates of the theory of the existence of the element fire in the human body also argue that when earth and water mix, they require heat to blend into a new composite (i.e., clay),otherwise they are not compliant and cannot blend. They also noticed that when a seed is embedded in mud or mire, locked out from air or the sun’s rays, such seed will ultimately spoil or rot; therefore, for a body to ferment, there must be a ripening agent or a heat generating element that must be fire. If no fermentation takes effect and if such element does not exist unbound, then it is lacking, and there must exist a homogeneous heating process that is generated by the elements earth and water themselves. Otherwise if such homogeneous heat further dissipates, then such elements are cold by nature and not by correlation and interaction with one another. Furthermore, they would argue that some medicines are hot by nature, and their heat proves the existence of fire in their substance. If the element of fire did not exist in the body, the body would have been cold, and without the interaction of an ancillary agent and its opposite, cold becomes constant and accelerates into freezing. In such case, the body will lack the sense of feeling, and in its absence, pain is not perceived, and in the absence of pain, emotions cannot be expressed; therefore, the element of fire, or a heating element, must form an integral part of the constitution of the human body.

Such advocates also argue that upon the mixing of elements, the element fire is tempered and hence does not retain its, otherwise known, external qualitative properties and characteristics, and therefore assumes significant isotopic transmutation. Others argue that when earth, water and air mix together, the heat waves of the sun, together with the influence of other planets, eases their amalgamation. When the newly compounded body is thoroughly amalgamated, it assumes new isotopic transmutation or a dissimilar chemical and biological formulation, whether a mineral, biological, or botanical body is involved. However, in responding to such hypothesis, we all agree that indeed the human body possesses a temperature which is created by a variety of factors other than fire, and majority of scientists today disagree with the theory of isotopic transmutation. We therefore conclude with the statement of the holy Qur’an, where God Almighty says: We have created them from a coarse clinging clay. (Qur’an 37:11) This verse proves that the primordial elements of creation remain unchanged. Indeed Allah is the provider of cognition and the guardian of success.

हुजूरे पाक से इश्क की अलामत

हज़रत शैख अमानुल्लाह अब्दुल मुल्क पानी पती कुद्दस सिर्रहू (997 हि.) ने फ़रमायाः

दुरवैशी मेरे नज़दीक दो चीज़ों में है, एक ( 1 ) खुश अखलाकी और (2) मुहब्बत एहले बैत । मुहब्बत का कामिल दर्जा यह है कि महबूब के मुतअल्लिकीन से भी मुहब्बत की जाए, अल्लाह तआला से कमाल मुहब्बत की निशानी यह है कि हुज़ूर से मुहब्बत हो और हुज़ूर से इश्क की अलामत यह है कि आप के एहले बैत से मुहब्बत हो। अगर आप पढ़ते पढ़ाते आपकी गली से सैयद जादे खेलते कूदते निकलते आप (सूफी अमानुल्लाह पानीपती) हाथ से किताब रख कर सीधे खड़े हो जाते और जब तक सैयद ज़ादे मौजूद रहते आप बैठते न थे।” ( अख़बारुल अख्यार फी इसरारुल अबरार )

MOSES (MUSA)

The Birth and Early Life of Moses

The children of Israel came to Egypt during the days of Joseph and flourished with wealth and large progenies. Their growth in wealth and power became a threat to the rulers of Egypt. The adviser of the pharaohs devised several ways to reduce this threat. This brought great hardship to the children of Israel. Around the time of the birth of Moses there were rumors that a great prophet will be born that year amongst these people and that he will challenge the might of the Pharaoh and liberate the children of Israel. The Pharaoh ordered all male babies born. to these people to be killed so that the prophet may never challenge his power. This was extremely painful for the parents of many ill-fated infants who were slain as a result of this cruel decree.

God has His Divine Wisdom and nobody can avert what He has planned or designed.

Moses was born in the house of Imran, in the clan of Lavi (one of the twelve clans of Bani Israel). Fearful of the destiny of her child at the hands of the rulers of the time, his mother laid him in a basket and set on the waters of the mighty Nile. The basket drifted towards the gardens surrounding the palace of the Pharaoh. The maids in attendance to queen retrieved the basket and saw a handsome child in it. The queen who had no child of her own developed immediate love for the baby. She adopted him as her son. He was named Moses, which, in the old Egyptian language, meant, “pulled out of water.” God has His own ways of protecting and providing fo His chosen
servants.

The hungry baby needed to be fed but he did not accep any of the fostered mother: brought in. The sister of Moses ha followed the basket to the palace. She offered to bring one of th new mothers whose babies had recently been slain. She did no reveal her and her mothers association with the baby. The quee

agreed, as she had no other choice. When the mother of Moses was presented in the palace as one who had been deprived of her baby, Moses responded immediately to the nursing. The queen. hired her to nurse the baby in the palace and at her own home as needed. The infant prophet, a servant of God was thus returned to his own mother and household for care and for nurturing.

Moses as a teenager in the palace of Pharaoh

The Pharaoh saw the intellectual brilliance in this youth and appointed his top astrologers, magicians, scribes and priests to educate Moses in all aspects of the royal faculties. He must have intended to appoint Moses as his special advisor, or high priest, or even his successor. However, this could also be the Will of God to have Moses gain all the secrets of the Pharaoh that made him so powerful.

Moses in the service of Sho’ayb

Moses was naturally inclined to help his people. One day, while trying to free an Israelite in a scuffle with an Egyptian, Moses killed the Egyptian with one blow. This incidence reached the elite circle of the ruling class who branded Moses as a friend of the wretched Israelites whom the Egyptians hated from the core of their hearts. They passed a unanimous resolution to have a public trial of Moses to get him killed for his deed against an Egyptian. A noble person in the clan of the Pharaoh (called Mo’mine Ale-Fir’on in the Qur’an) informed. Moses of the plot and he helped him escape into the desert.

The desert journey was arduous. Moses reached the city of Midyan. He came to rest at a well where several shepherds. were busy watering their herds. He saw that there were two young and beautiful women waiting for their turn to serve their herd. The men took their turns assertively while the ladies waited patiently. Moses could not remain passive at the sight. He offered to help the young women by pulling the water from the well. They told him that their father was old and since he was unable to do this work, they had no choice but to come out to

serve their herd. Sometimes it could be quite late in the evening when they returned to their home.

Moses helped them water their herd expeditiously and they returned home early. Their father enquired about their unusual carly return. They told him of the incidence at the well. Sho’ayb recognised the deed to be that of a man of God and sent one of his daughters to bring him home. Moses had nowhere else to go, so he accompanied the lady to her home. Sho’ayb asked Moses the details of his travel. The story of Moses fascinated all in the audience. Sho’ayb offered Moses to stay with him and married one of his daughters to him. He lived in the clan for about ten years and led an extremely simple life in comparison to the comforts of the royal Egyptian palace. He tended the sheep and goats of the family and spent time in the solitude of the desert. Here he contemplated and reflected on his past and present experiences and have discussions with his father-in-law. which enriched his spiritual experience. Ile reflected over the plight of his people in Egypt and made a firm resolve to free them from the servitude of the Egyptians.

The Prophethood of Moses and his return to Egypt

After living ten years in Midyan, Moses left for Egypt, accompanied by his family. On their way, one night, they pitched their tents near Mount Sinai. It was cold and needed fire for warmth. He saw what looked like a fire higher up on the mountain. Moses told the family to stay in the tents while he would go up the mountain to bring the fire for then” comfort.

When he arrived at the site, instead of fire, he noticed a brilliant light emanating from a bush. Moses approached the bush cautiously when he heard a voice calling him to take off his shoes as he was in the presence of his Creator and that he was standing on sacred land. It was here that God bestowed upon Moses the gifts of miracles to be used while confronting the mighty Pharaoh. He was given a brilliant light in his hand (Yade- baiza) and a staff with miraculous powers. God told him that He would give him other great signs to help accomplish His mission. Moses was then instructed to proceed to Egypt

immediately.

Moses said that he was afraid of getting arrested on a previous murder charge and also because he could not speak fluently due to his stuttering. He prayed to God to grant him fluency of speech and had his brother Aaron (Haroon) help him and be a deputy to him in all his tasks ahead. God granted Moses his requests and told him that he could take his brother along with him and told him to be gentle in his language and be patient in all his dealings.

The Moses was overwhelmed by the experience. brilliant light emanating from the bush disappeared. For his own satisfaction, Moses verified the miracles of Yade-baiza and conversion of his staff into a serpent. He knew that it was not a dream and he indeed was in Devine presence.

Moses came down from the mountain, narrated his experience to his wife who acknowledged him to be the prophet of God and gave him the reassurance and comfort he needed. They made their way to Egypt and to the house of Imran. his father. He took Aaron aside and told him about his appointment as a prophet and his vicegerent. Aaron was pleased and assured to help his brother in the task that lay ahead.

The confrontation with the Pharaoh

Moses and Aaron arrived in the court of the Pharaoh and told him that his claim of god was false, for there is but one God who created the king and his people. He controls all that is in this world and beyond. The only reason for his return to Egypt was to obtain the release of his people from their bondage in Egypt.

The Pharaoh was not pleased with the dialogue and said that Moses was a fugitive of their law and was to be hanged for the crime of killing an Egyptian. Moses said that the final justice was in the hands of God and that the Pharaoh himself was committing the worst crime in defying his own Creator by forcing his false godhood over his subjects. Moses produced the miracle of Yade baiza and showed how, with the Will of God. his hand could produce blinding brilliance. The Pharaoh laughed and said that it was nothing but an act of magic. To impress

Moses, his magicians threw stick on the floor that became.

crawling and wriggling snakes. Moses threw his stick on the floor. It became a serpent and devoured all the wriggling snakes. Whereas the magic of the Pharaoh was beaten, he declined to acknowledge the superiority of God over him. As he defiantly refused to allow Israelis to leave Egypt, Moses had to unleash the punishment of God over him and his people. These punishments came in the form of unseasonal floods that demolished their dwellings, swarms of locusts that destroyed the crop, pestilence of lice that made life miserable, toads that croaked and sprang everywhere and the turning of all drinking water into blood. Each time the Pharaoh was subjected to humiliation his defiance became pervasive. Finally, when the first-born sons of all Egyptians started to die from no apparent cause, including the beloved son of the Pharaoh, he finally gave up his defiance and most reluctantly agreed to Israelis leaving Egypt.

The Exodus of Israel people from Egypt

Moses issued specific instructions for his people to collect all their belongings leave their homes before sunrise and gather outside the city periphery. The remains of Joseph had already been collected in a coffin box, which was hauled out the city with caution and respect. As the people had little time to cook their normal food early in the morning, they could only eat the bread baked from rapidly kneaded dough. Moses led his people out of the city and headed straight for the shores of Red Sea. When the day dawned and the Egyptians saw that their city would be devoid of the work force, they reported it to the Pharaoh. He could not believe that Moses could achieve this mobilisation so fast. His defiance resurged, into mad rage. He mounted his fastest chariot and in the company of his swiftest horsemen, chased Moses and his people and caught up with them at the Red Sea.