Do Not Make Me Like Him!

Sparrow said, "O vulture my brother, tell us about the new-born babies that could talk." Vulture replied, "OK! I'll you the story. Just sit and listen!" Vulture continued, "If a newborn child speaks, that is very astonishing demonstration of Allah's powers. This brain-puzzling event took place thrice in the history of mankind that a newborn child spoke from the cradle, not merely speech, but intelligent speech. The Messenger of Allah (ﷺ) has informed us that these speakers were Prophet Isa, son of Maryam, a child who spoke in favour of Jurayj and the child of whom I will tell you in the following Hadith.

It is transmitted by Al-Bukhari that Abu Hurayrah, radhiyallahu 'anhu, heard Allah's Messenger (ﷺ) saying,

بَيْنَمَا امْرَأَةٌ تُرْضِعُ ابْنَهَا إِذْ مَرَّ بِهَا رَاكِبٌ وَهْىَ تُرْضِعُهُ، فَقَالَتِ اللَّهُمَّ لاَ تُمِتِ ابْنِي حَتَّى يَكُونَ مِثْلَ هَذَا‏.‏ فَقَالَ اللَّهُمَّ لاَ تَجْعَلْنِي مِثْلَهُ‏.‏ ثُمَّ رَجَعَ فِي الثَّدْىِ، وَمُرَّ بِامْرَأَةٍ تُجَرَّرُ وَيُلْعَبُ بِهَا فَقَالَتِ اللَّهُمَّ لاَ تَجْعَلِ ابْنِي مِثْلَهَا‏.‏ فَقَالَ اللَّهُمَّ اجْعَلْنِي مِثْلَهَا‏.‏ فَقَالَ أَمَّا الرَّاكِبُ فَإِنَّهُ كَافِرٌ، وَأَمَّا الْمَرْأَةُ فَإِنَّهُمْ يَقُولُونَ لَهَا تَزْنِي‏.‏ وَتَقُولُ حَسْبِي اللَّهُ‏.‏ وَيَقُولُونَ تَسْرِقُ‏.‏ وَتَقُولُ حَسْبِي اللَّهُ

A lady of the Children of Israel was nursing her child at her breast when a handsome rider passed by her. She said, "O Allah! Make my child like him." On that the child left her breast and facing the rider said, "O Allah! Do not make me like him." The child then started sucking her breast again.
(Abu Hurayrah further said, "As if I were now looking at the Prophet (ﷺ) sucking his finger in a way of demonstration.")
(The Prophet (ﷺ) continued) After a while a slave-girl passed by her and the mother said, "O Allah! Do not make my child like this (slave-girl)." The child left her breast and said, "O Allah! Make me like her." When she asked why, the child replied, "The rider is one of the tyrants, while this slave-girl is (falsely) accused of illegal sexual intercourse and she says, 'HasbiyAllahu' (Allah is sufficient for me - He knows the truth)'." [Al-Bukhari 3466]

The version in Muslim reads,

وَبَيْنَا صَبِيٌّ يَرْضَعُ مِنْ أُمِّهِ فَمَرَّ رَجُلٌ رَاكِبٌ عَلَى دَابَّةٍ فَارِهَةٍ وَشَارَةٍ حَسَنَةٍ فَقَالَتْ أُمُّهُ اللَّهُمَّ اجْعَلِ ابْنِي مِثْلَ هَذَا ‏.‏ فَتَرَكَ الثَّدْىَ وَأَقْبَلَ إِلَيْهِ فَنَظَرَ إِلَيْهِ فَقَالَ اللَّهُمَّ لاَ تَجْعَلْنِي مِثْلَهُ ‏.‏ ثُمَّ أَقْبَلَ عَلَى ثَدْيِهِ فَجَعَلَ يَرْتَضِعُ ‏.‏ قَالَ فَكَأَنِّي أَنْظُرُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَهُوَ يَحْكِي ارْتِضَاعَهُ بِإِصْبَعِهِ السَّبَّابَةِ فِي فَمِهِ فَجَعَلَ يَمُصُّهَا ‏.‏ قَالَ وَمَرُّوا بِجَارِيَةٍ وَهُمْ يَضْرِبُونَهَا وَيَقُولُونَ زَنَيْتِ سَرَقْتِ ‏.‏ وَهِيَ تَقُولُ حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ ‏.‏ فَقَالَتْ أُمُّهُ اللَّهُمَّ لاَ تَجْعَلِ ابْنِي مِثْلَهَا ‏.‏ فَتَرَكَ الرَّضَاعَ وَنَظَرَ إِلَيْهَا فَقَالَ اللَّهُمَّ اجْعَلْنِي مِثْلَهَا ‏.‏ فَهُنَاكَ تَرَاجَعَا الْحَدِيثَ فَقَالَتْ حَلْقَى مَرَّ رَجُلٌ حَسَنُ الْهَيْئَةِ فَقُلْتُ اللَّهُمَّ اجْعَلِ ابْنِي مِثْلَهُ ‏.‏ فَقُلْتَ اللَّهُمَّ لاَ تَجْعَلْنِي مِثْلَهُ ‏.‏ وَمَرُّوا بِهَذِهِ الأَمَةِ وَهُمْ يَضْرِبُونَهَا وَيَقُولُونَ زَنَيْتِ سَرَقْتِ ‏.‏ فَقُلْتُ اللَّهُمَّ لاَ تَجْعَلِ ابْنِي مِثْلَهَا ‏.‏ فَقُلْتَ اللَّهُمَّ اجْعَلْنِي مِثْلَهَا قَالَ إِنَّ ذَاكَ الرَّجُلَ كَانَ جَبَّارًا فَقُلْتُ اللَّهُمَّ لاَ تَجْعَلْنِي مِثْلَهُ ‏.‏ وَإِنَّ هَذِهِ يَقُولُونَ لَهَا زَنَيْتِ ‏.‏ وَلَمْ تَزْنِ وَسَرَقْتِ وَلَمْ تَسْرِقْ فَقُلْتُ اللَّهُمَّ اجْعَلْنِي مِثْلَهَا

"Then there was a babe who was sucking his mother that a person dressed in fine garment came riding upon a beast. His mother said, 'O Allah, make my child like this one.' He (the babe) left sucking and began to see towards him, and said, 'O Allah, don't make me like him.' He then returned to the chest and began to suck the milk of his mother. He (Abu Hurayrah) said, 'I perceived as if I am seeing Allah's Messenger (ﷺ) as he is explaining the scene of his sucking milk with his forefinger in his mouth and sucking that. He (Abu Hurayrah) further reported Allah's Apostle (ﷺ) as saying, "There happened to pass by him a girl who was being beaten and they were saying, 'You have committed adultery and you have committed theft,' and she was saying, 'Allah is enough for me and He is my good Protector,' and his mother said, 'O Allah, don't make my child like her and he left sucking the milk, and looked towards her and said, 'O Allah, make me like her,' and there was a talk between them. She said, 'O with shaven head, a good-looking person happened to pass by and I said, 'O Allah, make my child like him,' and you said, 'O Allah, don't make me like him,' and they passed by a girl while they were beating her and saying, 'You committed fornication and you committed theft,' and I said, 'O Allah, don't make my child like her,' and you said, 'O Allah, make me like her.' Thereupon he said, 'That person was a tyrant, and I said. 'O Allah, don't make me like him,' and they were saying about her, You committed fornication,' whereas in fact she had not committed that and they were saying, 'You have committed theft whereas she had not committed theft,' so I said, 'O Allah, make me like her.'" [Muslim 2550]

It is indeed unusual for a new-born child to .speak intelligent words and it is very surprising too. Allah demonstrates His powers in different ways. It is obvious from the narrative that the mother had seen a happy person and prayed to Allah that her son be like him but the infant rejected that idea immediately. He was a new-born child. The first thing is that children do not speak at that age let alone an intelligent speech. Then, what he said was quite contrary to the apparent yet exactly according to the facts which were unknown to his mother.
This incident makes it very clear that Allah does not choose merely grown-up, intelligent peoples to illustrate His perfect powers, but sometimes He shows them through new-born children.
Allah demonstrated two significant facts through this incident. The first thing is that the man who seemed to be very happy, a man of glorious personality and majestic life was in reality a great tyrant who oppressed people. Obviously, he was not the one to be immitated.
The second fact was that the oppressed slave-girl who seemed to be extremely destitute and subject of criticism turned out to be a virtuous, pious woman. Allah gave evidence of His Omnipotence by disclosing these two facts through the new-born child."

Vulture paused for a moment, then said, "O my brothers and sisters, there are advantages we gain from this story, first, The main message of this story is that the power of Allah, Rabb of the worlds, is not subservient to an agency. He is also not dependent on method or common custom of the times. He may, if He' chooses, take away the power of speech from an intelligent grown-up or give it to a new-born and make him speak intelligently. He displays His powers in different ways.
We also learn from this Hadith that there are two aspects of everything, the seen and the unseen. Man must concern himself more with the unseen than with the seen. He must not select anything because of its outward appearance but. examine the inward qualities and choose it because of unseen merits.

The mother of the child was impressed by the outward appearance and high-sounding stirring nature of the man to such an extent that she wished that her child should grow up like him. The facts were not like that. The man's awe-inspiring features were the outcome of his cruelty and if they are developed through oppression they are not praiseworthy qualities. They invite punishment of Allah on the owner of the qualities. Allah not only put these things in the heart of the child but He also made him speak out these facts. He rejected his mother's prayers and said that he would not like to be like the man.
Similarly, the mother went by the obvious condition of the slave-girl who had oppression writ on her features and she prayed that her child should not be like that slave-girl. Allah had again put into the child's heart the true position about the slave-girl who was not guilty as her accusers cried out but she was innocent and pious. The child prayed that he would wish to be like her.

Allah alone knows best that the aim of the child's supplication was not that Allah should grant him the condition of the slave-girl. He knew that she was truthful yet oppressed and he wished that he should live a truthful life even if he has to suffer for that. Also, he thought of the oppressive man who looked grand and was blessed with favours and abundance, and he supplicated that he should not be given those blessings if they were accompanied by an oppressive nature. If the blessings and favours were lawfully acquired then he craved for them ·but he should be protected from being oppressive and cruel otherwise he preferred poverty and innocence.
The supplication of the child did not mean that he rejected worldly favours. He rejected those favours of the world that are acquired through tyranny and oppression. The second supplication that he made did not mean that he wished for people to accuse and punish him as they did the slave-girl. His prayer was that the slave-girl was on the right and morally well-behved and pious and in spite of that she was oppressed. So, he wished to live a pure and pious life even if that brought him suffering in its wake.

We also learn that it is not proper to become opressive (no matter how much of the worldly blessings are received thereby). It is right and preferable to be one who is oppressed (even if one has to face many difficulties because of that). It might be well sounding to people of the world to act cruelly and oppress people in order to acquire worldly possessions and honour but it is deplorable in the sight of Allah and punishable.

The next lesson is, this episode is helpful in explaining a verse of the Qur'an. Allah has said,

وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ

"...But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not." - (QS. 2:216)

Man looks at the outward features of everything. He goes mad when he sees the glitter of anything even if the inside is bad and harmful. He dislikes and hates anything that is not attractive in its outside appearance and he overlooks its intrinsic advantage and goodness.
This approach is wrong. We must examine everything from its external as well as internal aspects. An intelligent person decides only after such an examination.

Finally, the Hadith also teaches a teacher, reformer and a sermoniser that he must employ all permissible avenues to convey the message. The addressees are thus convinced effectively. The Propet (ﷺ) made a practical demonstration of the child sucking his mother by placing his finger in his mouth and sucking it. This was done that his listeners may understand properly what he said. We find innumerable examples of this type in the host of Ahadith of the Prophet (ﷺ). He frequently demonstrated in a practical way what he explained orally to his listners."

Sparrow said, "Then tell us about Jurayj!"

Reference :
- Maulana Muhammad Zakaria Iqbal, Stories from the Hadith, Darul Isha'at. 

Bahasa

When Abusive Power Asking for Victims (2)

Vulture continued, "The pages of history are replete with accounts of unbelievable hardships faced by righteous men. Not only men, but women as well, have endured untold hardship and shown extraordinary patience which has baffled men. The wife of Pharaoh, Aasiyah bint Muzaahim, was one of those strong-willed women. She displayed extraordinary selfcontrol for the sake of Allah and quietly bore the persecution of her husband for the sake of her faith. She was perseverant and grateful to Allah. I will tell you the following account how Allah helped her.

It is related by Abu Hurayrah, radhiyallahu 'anhu, that Pharaoh had tied his wife Aasiyah in four fetters, two each in her hands and feet. When the guards of Pharaoh went away, the angels would provide her with shade and she would exclaim,

رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

"My Rabb, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."
So, Allah disclosed her house in Paradise to her.
[As-Suyuthi mentioned the hadith in Ad-Durrul Mantsur (6/245) in an exact manner. He said, 'Narrated by Abu Ya'la and Baihaqi from Abu Hurairah with authentic sanad.
Hafiz Ibn Hajar in Al-Matholibul Aliyah (3/390) said, 'Sahih mawquf.'
Narrated by Tabari in his Tafsir (28/110). Hakim (2/496) said, 'Sahih Hadith is based on Shaykhain's conditions.' And it was approved by Dhahabi and this hadith like what they both said.']

Those people who disobey the commands of Allah, rebel against him and do not fear His punishment are chastised and disgraced in this world within their own spheres. For instance, when Pharaoh persisted in rebellion and disobedience and claimed divinity for himself saying "I am your rabb, the high!", Allah caused him to be disgraced frequently before subjecting him to a perpetual punishment. Allah made him a lesson for everyone until the end of the world. In spite of his authority and power. and majesty and a large army, he saw defeat and disgrace at every step.
He faced the birth of a child among the Bani Isra'il who was destined to destroy him and he killed thousands of male new-borns. However, that child grew up in his own house at his expenses while he was unaware of the doings of Allah. He thus became the means of the upbringing of his 'rank enemy'.
His own subordinates rejected his claim to divinity. Thus, Allah blessed the maid servant who was responsible for the make-up of his daughter with faith and belief. His own wife refused to recognise him as divine and became a believer in Allah, the One, Who has no partner. The Hadith describes the faith of this very woman and the rank accorded to her for her steadfast behaviour against persecution.

Allah has set forth examples of four women. He said,

ضَرَبَ اللَّهُ مَثَلا لِلَّذِينَ كَفَرُوا اِمْرَأَةَ نُوحٍ وَامْرَأَةَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلا النَّارَ مَعَ الدَّاخِلِينَ

"Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, 'Enter the Fire with those who enter.'" - (QS. 66:10)

The first example comprises two women who were the wives of two Prophets, alayhimassalam. They, in matters of religion, opposed their husbands and secretly sided with the unbelievers and pagans. As a result, they ended up in the abyss of Hell, and their marital relation with the prophets could not save them from the punishment. The name of the wife of Nuh, alaihissalam, said to be Waaghilah, while the name of the wife of Luth, alaihissalam, said to be Waalihah. These name according to Qurtubi, but some scholars have attributed other names to them.
Al-‘Awfi reported from Ibn ‘Abbas, “They betrayed them by not following their religion. The wife of Prophet Nuh used to expose his secrets, informing his oppressive people whenever any person embraced the faith with Nuh. As for the wife of Prophet Lut, she used to inform the people of the city (Sodom), who committed the awful sexual act (sodomy), whenever a guest was entertained by her husband.” Ad-Dahhak reported that Ibn ‘Abbas said, “ No wife of a Prophet ever committed adultery and fornication. Rather, they betrayed them by refusing to follow their religion.”

The third woman is the one who was the wife of the Pharaoh, the worst disbeliever and claimant of godhead, but she believed in Musa, alayhissalam. She was given such a high rank by Allah that she was shown her place in Jannah, right here in this world, and the infidelity of her husband did not prove to be an impediment in her achieving this high rank. The fourth woman is Maryam. She was not wife of anyone, but her faith and virtuous deeds earned for her such a high degree that she was invested with perfections of the prophets, even though she was not a prophet according to the majority of scholars.
Of the few pious women whose high rank Allah has mentioned in the Qur'an, Aasiyah bint Muzaahim, the wife of Pharaoh. Allah not only blessed her with a high rank but He also presented her example to Believers. He said,

وَضَرَبَ اللَّهُ مَثَلا لِلَّذِينَ آمَنُوا اِمْرَأَةَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

"And Allah presents an example of those who believed: the wife of Pharaoh, when she said, 'My Rabb, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.'" - (QS. 66:11)

Qatadah said, “Pharaoh was the most tyrannical among the people of the earth and the most disbelieving. By Allah! His wife was not affected by her husband’s disbelief, because she obeyed her Rabb. Therefore, let it be known that Allah is the Just Judge Who will not punish anyone except for their own sins.” According to some reports, her hands and feet were pegged with nails to the ground and a huge rock was placed on her chest, so that she might not be able to move. In this state she supplicated to Allah, "My Rabb, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."
Ibn Jarir recorded that Sulayman said, “The wife of Pharaoh was tortured under the sun and when Pharaoh would finish the torture session, the angels would shade her with their wings. She was shown her house in Paradise.”
Ibn Jarir said that Al-Qasim bin Abi Bazzah said, “Pharaoh’s wife used to ask, 'who prevailed?’ When she was told, ‘Musa and Harun prevailed’, she said, I believe in the Ilah of Musa and Harun.’ Pharaoh sent his aides to her and said to them, ‘Find the biggest stone. If she insists on keeping her faith, throw the stone on her, otherwise she is my wife. When they came to her, she looked up to the sky and was able to see her house in Paradise. She persisted on the faith and her soul was then captured. The stone was thrown on her lifeless body.”

The Messenger of Allah (ﷺ) has said that she was perfect. It was narrated that Abu Moosa al-Ash’ari said, "The Messenger of Allah (ﷺ) said,

كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ غَيْرُ مَرْيَمَ بِنْتِ عِمْرَانَ وَآسِيَةَ امْرَأَةِ فِرْعَوْنَ وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ

'The men who attain perfection are many, but there are no woman who have attained perfection apart from Aasiyah the wife of Pharaoh and Maryam bint ‘Imraan, and the superiority of ‘Aa’ishah over all other women is like the superiority of thareed over all other foods.”
(Narrated by al-Bukhaari, 3230; Muslim, 2431)

Apparently, 'perfection' in this context refers to 'characteristics of Prophethood'. Despite being a woman, they achieved them. Allah knows best!

Aasiyah bint Muzaahim, she was extremely truthful, a saintly woman, obedient to Allah. Her husband, on the other hand, was the greatest rebel against Allah and most disobedient. She reared Musa, alaihissalam, and helped him in the royal palace. Pharaoh learnt very much later that she had become a believing woman and had professed the unity of Allah. He then began to be strict with her and fettered her to four iron rings. A guard was placed over her. In her sad predicament she prayed to Allah; "My Rabb, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."
The owner of the royal palace, the Queen of Egypt, wife of a great ruler of her time, was subjected to cruel torment and she bore with it for the sake of just one declaration of unity of Allah. The very unfortunate part of it was that she suffered the ill-treatment at the hands of her husband. Feltered as she was, she prayed to Allah and His help was there for her. He showed her the palace in Paradise in which she was to live so that she found her difficulties very easy for her.

Ultimately, Pharaoh had her killed and she accepted martyrdom for the sake of Allah. This martyr in the cause of Allah was honoured by finding a place in the last Book of Allah and will be recalled till the Last Hour. Her sacrifice will continue to be cited to Believers as an example till then.

It was narrated that Ibn ‘Abbas, radhiyallahu 'anhu, said, "The Messenger of Allah (ﷺ) drew four lines on the ground, then he said, “Do you know what this is?” We said, “Allah and His Messenger know best.” The Messenger of Allah (ﷺ) said, “The best of the women of Paradise are Khadeejah bint Khuwaylid, Faatimah bint Muhammad, Aasiyah bint Muzaahim, the wife of Pharaoh, and Maryam bint ‘Imraan.”
(Narrated by Ahmad, 2663. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1135)
Al-Haafiz ibn Hajar said, " Among the virtues of Aasiyah, the wife of Pharaoh, is that she chose death over royal privilege and torment in this world over the luxury in which she was living. And her insight concerning Musa, alaihissalam, was correct when she said “A comfort of the eye for me” [al-Qasas 28:9]."

"O my brothers and sisters, there some lessons and messages from this hadith. First, guidance is not anyone's property which may be inherited, but it is a blessing of Allah. He guides whom He wills. He may if He will turn a Prophet's wife into an unbeliever as were the wives of Prophet Nuh and Prophet Lut, alaihimassalam. He may if He will turn the wives of unbelievers into Muslims as was Aasiyah, wife of the Pharaoh. We must always thank Allah for His blessings which He has bestowed merely on His own through His mercy.
Second, when a person is sincere in his faith, then its blessings make it easy for him to tolerate persecution. Then, even when he is compelled to walk on fire, calls out "Ahad, Ahad". Or, when he is being slaughtered he says, "I have not done my duty." It was this very sincerity that made the Royal Queen, Aasiyah, to bear with patience and fortitude oppression and cruelty; and finally she gave away her life.
Third, the unbelievers have never tolerated Belief. They have always disregarded the sanctity of blood relationship too in their intolerance of Belief. They have never ceased to persecute the weak and be unjust to the oppressed. Yet, it is by going through trials and tribulations that faith and guidance are refreshed and Islam is professed with a revived spirit. The narrative brings out this very fact.
Fourth, those who walk the path of Truth and endure persecution for its sake are never alone. He for Whom they go through it never leaves them alone. At every step, He grants them strength and will to endure, patience and steadfastness, and strong taith. He sends unseen help. Aasiyah too received such support when the angels provided her with shade and let her see her palace in Paradise.
Finally, faith is a great power. The heart that is blessed with faith gains strength and power, no matter how weak it may be. We may recall how weak a woman is and how much more weak a Queen should be-naturally weak and weakened by habits! But, when she tasted faith, she stood before every kind of injustice and cruelty with manly strength. This is the peculiarity of faith. It is the history of faith! And Allah knows best."

References :
- Maulana Muhammad Zakaria Iqbal, Stories from the Hadith, Darul Isha'at.
- Syaikh Safiurrahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged) Volume X, Darussalam
- Maulana Mufti Muhammad Shafi, Ma'ariful Quran Volume 8, Maktaba-e-Darul-Uloom

[Part 1]

Bahasa

When Abusive Power Asking for Victims (1)

Shama' said, "Does anybody want to share a story?" The birds were silent. A moment later, the Vulture spoke, "O my brothers and sisters, there are two stories I'm going to tell you about. The first stories is about the hairdresser of the daughter of Pharaoh. The the second story is Pharaoh's own wife, Asiyah, the Queen of Egypt. Both are victims of the abusive power of Pharaoh. So, let me tell you the first story.

It was narrated that Ibn ‘Abbas, radhiyallahu 'anhu, said,

"The Messenger of Allah (ﷺ) said, 'On the night on which I was taken on the Night Journey (Isra’), a beautiful fragrance came to me.  I said, 'O Jibreel, what is this beautiful fragrance?'
He said, 'This is the fragrance of the hairdresser of Pharaoh’s daughter and her children.'
'I said, 'What is their story?'
'He said, 'Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, ‘Bismillaah (in the name of Allah).’ The daughter of Pharaoh said, ‘My father?’ She said, ‘No. my Rabb and the Rabb of your father is Allah.’ She said, ‘I will tell him about that.’ She said, ‘Yes.’ So she told him and he summoned her and said, ‘O So and so, do you have a Rabb other than me?’ She said: ‘Yes, my Rabb and your Rabb is Allah.’ He ordered that a baqarah (lit. “cow”) made of copper be heated up, then he ordered that she and her children be thrown into it. She said, ‘I have a request to make of you.’ He said, ‘What is your request?’ She said, ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said, ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said, ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.'”
Ibn ‘Abbaas, radhiyallahu 'anhu, said, "Four infants spoke, ‘Isa ibn Maryam, alaihissalam, the companion of Jurayj, the witness of Yusuf and the son of the hairdresser of Pharaoh’s daughter.
[Narrated by Imam Ahmad in al-Musnad (1/309), al-Tabaraani (12280), Ibn Hibbaan (2903) and al-Haakim (2/496).
Al-Dhahabi said in al-‘Aluw (84): This hadeeth has a hasan isnaad. Ibn Katheer said in al-Tafseer (3/15): There is nothing wrong with its isnaad. Its isnaad was classed as saheeh by the scholar Ahmad Shaakir in his commentary on al-Musnad (4/295). Al-Arna’oot said in Takhreej al-Musnad (5/30-31, no. 2821): Its isnaad is hasan.
With regard to the phrase “He ordered that a baqarah (lit. “cow”) made of copper be heated up”, Ibn al-Atheer said in al-Nihaayah (1/145): Al-Haafiz Abu Moosa said: It seems to me that this does not refer to something that was made in the shape of a cow, rather it may have been a vast pot or kettle, which they called a baqarah, taken from the word tabaqqur which means vastness, or it may have been something that could have held a whole cow because of its large size, so it was called thus.]

The Prophet (ﷺ) learnt of this story on the night of Mi'raj when Jibril, alaihissalam, related it to him. The Prophet (ﷺ) had asked him about the very pleasant smell he was getting and while narrating the story Jibril told him that it emanated from the bodies of the hairdresser of the daughter of Pharaoh and her children.
The servants of a royal palace also enjoy a high rank and honour and this woman was more entitled to preferrential treatment because she was Pharaoh's daughter's beautician. She was very close to a member of the royal family and hence was exceptionally honoured. Pharaoh, the claimant to divinity and murderer of thousands of children of the Children Israel, was her master. She was surrounded on all sides by forces of disbelief, yet Allah displays His Power by raising believers in centres of idolatory and polytheism. He created love for Islam in the heart of a royal beautician in the midst of darkness of unbelief and she concealed her religion and continued to discharge her obligations at the palace.

However, a spark of faith cannot be extinguished even if anyone tries to put it out, but it does burst out sooner or later. It is the fragrance that spreads out through the hardest of seals. The same happened with the hairdresser. A comb fell down from her hands as she was smoothing the hair of Pharaoh's daughter. She uttered "Bismillah" she picked it up. The princes was astonished on hearing these words and she asked, "You mean my father?" But, there was no hiding faith anymore, she was lost in it now.
"No! Allah is the One Who is my and your father's (and everyone's) Rabb."
Pharaoh's daughter said that she would report the matter to her father and the believing woman challenged her to go ahead and tell him. So, she told her father that her beautician had chosen Someone else as her Rabb. This was an unforgivable crime in Pharaoh's book, particularly if his own servant behaved in that way.

Here, hegan the difficult trial for her, a trial where even very strong men falter. The word patience-or any synonym-does not aptly describe the woman's firm attitude. It is generally believed that a man's lite is his dearest possession but this axiom is not true for a mother. A mother is that being in the universe who is next most merciful after the Creator of the universe. A mother's emotions are known not to mankind alone; it is seen among the animals too.
Here, a believer was not faced with her own life. The lives of her very dear ones, her love, her children were at stake. They too were to be thrown into the fierce fire. A mother's life is meaningless without her children and it takes terrible will-power to be responsible for their being thrown into fire. Pharaoh decided to teach a helpless woman a lesson for the crime of rejecting him as god. He got a large brass vessel the shape of a cow and kindled a fire under it. When it was venomously hot, he commanded his men to fling the woman and her children into the vessel.

The shameful act was performed under the sky, men were put to shame but inhuman beasts danced unconcernedly. They tried a helpless woman but faith is another name for trial. It is the peculiarity of the field of love that everyone who enters it faces a fresh trial each time. The Qur'an says about it:

الم

Alif, Lam, Meem – (QS.29:1)

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لا يُفْتَنُونَ

"Do the people think that they will be left to say, "We believe" and they will not be tried?" – (QS.29:2)

وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

"But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars." – (QS.29:3)

It is not enought to profess faith by the tongue. A believer will have to pass through the trial. The Hadith confiims that the most severe test is for the Prophets, alaihimussalam, followed by the righteous, then those who imitate them according to their degree of faith and immitation. The faith of a person is tried according to his religious standing. The more religious a person, the more he should be prepared to face trial. It is easy to make a claim but to get through with steadfastness is the real thing.

The person who professed Islam in the earlier centuries-that is, recited the Kalimah-"there is no ilah but Allah-he sort of bought enmity with his family, relatives and tribe. Love and closeness turned into worst antagonism at one stroke. Problems and difficulties would be thrust on him from all sides and life would seem a mountain of hardship and tonnent. It is these kilns of trial that mould someone into Khaleel Allah (Friend of Allah), Zaheeh Allah (One sacrified for Allah. Isma'il, alaihissalam), Rooh Allah or Maseeh Allah ('Isa, alaihissalam) and someone is made Muhammad Rasool Allah and raised to Qabah Qawsayn. Then it produces As-Siddiq (the Truthful, the one who confinns), and those who are given glad tidings of Paradise in this life. The history of belief is replete with similar dauntless, pure believers.
The trial of the hairdresser was very severe. It was a ditch of death where life lay latched to a slight pretext....wisdom. There was scope for that! But, the words of Truth had to be raised, the slogan of monotheism-of Unity of Allah-had to be called out distinctly, disbelief had to be vanquished, faith had to be introduced into houses of idol-worship.... The saturation into a life of belief did not allow one to back out on seeing the red hot vessel over the fierce fire but it made one forget and give up a life of peace and comfort and it had placed a helpless, lonely woman against the greatest oppressor of his times. She received courage from it to challenge him!

The begining of the trial was when she was summoned before Pharaoh and asked, "Is there any other rabb besides me?" She had a way out. It was the wisdom of the moment. Any intelligent person could have taken that way, seeing herself and her innocent children, little ones. She was alone, without support except the support of Allah. She had no one to help her in this world, except that she could count on the help of Allah. There was no harm in concealing her faith. But she was destined to write history. She said, "Yes! My Rabb and yours is Allah!"
She severed all relationships and established One. She denied all, but confirmed One. Only He is the Lord. He Alone is the Owner, the Master, the Creater, the Sustainer. There is no ilah except Allah.

The second stage of trial began. "Throw her and her children into the heated, burning kiln." Her crime? The crime of believing! She throws in a word. "I have a wish." "What is it?" She said. "After we have died and roasted. our bones may be placed together in one piece of cloth and buried as one. (That we may rise up on the Day of Resurrection in these burnt bones and present our testimony of the sacrifice to the Rabb) Pharaoh agreed to do that.
The third stage of trial began when the little ones were picked up, one by one, and cast into the frightening kiln. She watched her dear ones burning, roasting, their flesh turning to ashes. their bones crackling. "My Rabb bear witness! There is no ilah save You!"
The most trying of the stages followed. The most delicate. The new-born. sucking milk was picked up...with his mother. Her steps faltered just a bit. Could there be a retreat? Because of the innocent new-born? That couldn't be! The baby spoke, his tongue came into motion; "Mother! Jump into the fire and burn yourself. This world's punishment is lighter than the chastisement of the next!"

Even in pitch darkness there is a ray of light somewhere. Thus, in the dark surroundings of disbelief, there is in some corner a spark of faith and belief. In the midst of frightful strong people. Sometimes a weakling manages to create panic in the hearts of disbelievers. This is a painful story of such a pious woman who willingly agreed to be plunged in a worldly fire with her infant children rather than risk punishment in the fire of the next world. This indeed is a lesson-bearing story.
The trial was over. The ordeal was passed through. The profession of faith was true. That is belief! This is what we call Unity of Allah. Belief is to show courage and be strong, remain steadfast, cease to fear and speak the truth. It is love. The love is belief and without it one cannot practice the dictates of belief. Without love, religion is imagination."

"O my brothers and sisters, The first lesson and message, that the Hadith gives us, and it is also the basic message, is that faith is really to pass through trials. It is never perfected without trials. And a trial is always very severe and uphill. This is clear from the lives of earlies people and the Prophets, alaihimussalam.
In the present times people are not put to trial bodily and this is a favour of Allah on the Ummah of the Prophet (ﷺ). However, they face trial in a different way. The trial of this age is through a sinful and disobedient surrounding and a believer is expected to came out of it obeying the commands of Allah and to be steadfast and determined.
The truth is that every people have been subjected to trial and will be continued to be put to trial. The kind of trial varies with time. It is essential to broaden the thinking of the believers and to perfect them.

Next lesson is, in ancient times, rulers were given to persecute on religious grounds. It was very common for rulers to torment anyone to make them concur with them and submit in obedience. Innumerable people were put to death and tortured. This sort of persecution is found even in present times. Muslims are discriminated against. The unbelievers throughout the world persecute Muslims because of their faith and belief. Because they profess Islam, Muslims are given the worst kind of punishment. Bosnia, Kosova and Chechniya are clear examples.

The third lesson, that the believers, when they come through trials, experience higher ranks and elevated stations. The Hadith alludes to this in passing. Our beloved Prophet (ﷺ) said that he got the sweet odour of this woman and her children during his Mi'raj. This is a respect the determined slaves of Allah receive by sacrificing their lives in His path.

Fourth, it is proper not to disclose one's belief in Islam if that would mean unbearable persecution and untold problems for the Believer. However,that is not the doing of a determined, strong-willed Believer. An open confirmation of faith at such times, sends a shudder down the spine of disbelief and sparkles the ray of faith.

Finally, this Hadith tells us that, in all four babies (new-born) have spoken in their cradle. One of them was Prophet 'Isa, alaihissalam, son of Maryam, whose life account is found in surah Maryam in the Qur'an. The other is the one who spoke for Jurayj Al-Abid and his speech spelled the acquital of Jurayj. The thirds is the baby who made a supplication counter to its mother's. About the stories of the two babies, I will tell the story, it is in one hadith. Insha Allah. The fourth baby is the new-born of the present story.  Indeed, that is a manifestation of the powers of Allah. And Allah knows best."

[Part 2]

Bahasa

As-Samiri

Hornbill then said, "After Prophet Musa, alaihissalam, had gone to Mount Tur, as-Samiri moulded out of golden jewellery a calf. Then he put into it the earth that was beneath the hoof of Jibril's horse so that it began to breathe. His people then worshipped the calf. The Qur'an has narrated this incident, in brief at some occasions but in detail at some others. There is a Hadith describes yet other details of this incident. Al-Hakim has transmitted in Mustadrak the narration of Ali, radhiyallahu 'anhu. He said,

After Musa had gone to his Rabb, as-Samiri (a sorcerer) decided (to mould a calf). He collected all the jewellery he could from the Children Israel. He moulded the jewellery into the form of a calf. He then put into its hollow a handful of dust so that it began to make sounds (like a calf with lite); he said to the Bani Israel, "This is your ilah and the ilah of Musa."
Aaron said to them, "O my people, has not your Rabb given you a good promise?"
When Musa returned to them and found that as-Samiri had misled them already, (in anger) he held the hair of his brother (Harun). Harun told him what he had to say. Then Musa said to Samiri, "How does it fare with you?" (why did you do it?) He said, "I had seized a handful of dust from the footprints of the Messenger (Jibril, alaihissalam) and I put it into this calf. This seemed good to my mind."
Musa took the calf and peeled it with a carpenter's plane. He was at the banks of a river when he was doing it (so that the peelings fell into the river). Thus, whoever of the worshippers of the calf drank the water of the river, had his face turn into golden colour. Then they asked Musa how they should repent?
Musa said, "Kill one another." So, they picked up knives and they began to stab one another. Someone stabbed his father, another person stabbed his brother, without considering whom they killed. In this way they killed seventy thousand of themselves.
Allah then Commanded Musa through a revelation that they should cease (the killing). Allah said, "I have forgiven those who have been killed and accepted the repentance of the rest."
[Narrated by Al-Hakim in Mustadrak, 2/412, no. 3434; in the Kitabut Tafsir (interpretation of the Surah Ta Ha). He said, "This hadith is sahih on the terms of Shaykhain and both of them did not narrate it." This was agreed by Ad-Dhahabi].

Some people have said that as-Samiri was an Egyptian Copt who lived next door to Musa and had accepted Islam. When Musa took the Children of Israel out of Egypt, he also joined the exodus. Others have said that he was the chief of one of the clans of the Children of Israel called Samira, which is still well-known in Syria.
According to Sa'id Ibn Jubair, radhiyallahu 'anhu, he was a Persian from the Kirman province. Ibn Abbas says, according to Qurtubi, that he belonged to a nation of cow-worshippers, who somehow reached Egypt and pretended to join the religion of the Children of Israel, whereas in actual fact he was an hypocrite. Another version is that he was a Hindu from India who worshipped cows, adopted the religion of Musa truly, and later returned to his infidel faith, or had accepted the true faith in hypocrisy.
As-Samiri's name, as generally believed, was Musa Ibn Zafar. Ibn Jarir has related from Ibn Abbas that as-Samiri was born in the year when under the orders of the Pharaoh, all male Israeli children were to be killed. His mother, fearing the worst, put him in the hallow of a cave and covered its mouth. She would visit him from time to time and feed him as best as she could.
On the other hand, Allah appointed Gabriel to look after the child and provide him nourishment. Gabriel brought honey on one finger, butter on the second finger and milk on the third finger which he fed to the child. He lived in the cave until he grew to manhood and, as has already been narrated above, became an unbeliever, involved the Children of Israel in a great disaster and himself suffered a terrible fate as a punishment from Allah.
A poet has made a reference to this story in the following two couplets:
"If a person is not fortunate in his birth, then the minds of those who bring him up are bewildered and those who attach high hopes on him are disillusioned.
Lo! The Musa whom Gabriel brought up became an infidel and the Musa who was raised by the Pharaoh became the Prophet of Allah."

Neverthless, he collected the jewellery from his people after Mus was gone and put a handful of dust (into the calf moulded from the jewellery). The dust was what he had picked up from the footprints of Gabriel. Samiri had observed when Gabriel had come to Musa once on horseback that wherever he landed his foot the place grew greenery and came to life. He understood that under Jibril's footstep, lay traces of life.
According to one version, when the Children of Israel were afforded a path across the Red Sea, over which they went to the other side, there as-Samiri saw Jibril. He recognised him because he had nurtured and sustained him.
According to another version, it was the devil who prompted him that under the footpripts of Gabriel, lay signs of life. So, he had picked up a handful of dust from there. He put it in the jewellery and the calf came to life mooing like a real one. Samiri then told the people that Musa was gone and it was not known whether he would return or not. "This calf is your ilah and the ilah of Musa." (Nauzubillah min zalik!)
Many of the people believed in what he said and did 'not pay attention to Aaron when he tried to stop them.
Musa, meanwhile, returned from Tur, the Tablets of Torah in his hands. He saw that the people whom he had left behind as worshippers of One Ilah had turned to cow-worshipers. This infuriated him strongly. It were these people on whom Allah had bestowed many blessings and rescued them from the Pharaoh, but they had become polytheists. In his anger he held his brother, Aaron, by the hair saying, "Why did'nt you stop them? What prevented you from coming to me at the Tur when these people became idolaters? Why did you continue to stay with these polytheists?"

Aaron said, "O son of my mother! Listen to me, I did not wish to cause dissension among the Children of Israel. If I had brought with me the unitarians numbering twelve thousand to you, then it would have created trouble and disagreement among the Children of Israel, while I was confident that on your retutn these people would mend their ways." He added, "Also most of these people had gone on the wrong path and very few were on my side. If I had persisted then they might have killed me. I tried to bring them to reason but they did not listen to me and were ready to slay me."
Musa understood Aaron argument and absolved him of blame and turned to the real culprit, as-Samiri. He asked him what explanation he had and why he had done the mischief. As-Samiri recounted how he had observed life originate on the spots where Gabriel feet touched the ground and concluded that they had the capability to produce life. Therefore, he seized the earth from those spots and put it in the (contraption of the) jewellery. As-Samiri boasted, "That was what my heart cherished."
Then Musa said to him, "Your punishment is that all people will ostracise you in this world." Apart from this social boycott, he also commanded him not to touch anyone and live away from all men like a wild animal. 

Some said that initially Musa had intended to execute as-Samiri, but Allah stopped him because as-Samiri was a very generous person and helped people who were in distress. The punishment proposed by Musa for as-SAmiri in this world was that everyone should sever all contacts with him and not to come near him, and he too was commanded not to touch anyone. Thus he was condemned to spend the rest of his life away from all social contacts - like a wild animal. Whether this punishment was awarded to him by Musa, by means of a law which was binding on as-Samiri as well as on the Children of Israel, or whether as-Samiri was smitten by some peculiar affliction which deterred people from making any physical contact with him, is not known.
Some traditions have it that Musa had laid a curse on as-Samiri so that if anyone touched him then both the parties came down with fever (Ma'aalim). Thus he spent all his life hiding from people and whenever he saw someone approaching him, he would call out, " لَا مِسَاسَ" ("Don't touch me!")."

Hornbill paused for a moment, then continued, "O my brothers and sisters, on the Day of Judgment everybody will carry his bundle of sins on his shoulders just as one carries a load; therefore the sin is also termed as 'wizr' (load), plural : awzaar. The Children of Israel had borrowed ornaments from the Copt on the pretext of wearing them on their festival day, but which they did not return to their owners and carried with them on their flight from Egypt. These ornaments have been described as 'awzaar', the sense of "sins", because these were borrowed articles, and by not returning them to their lawful owners the Children of Israel had committed a sin.
Same said that Aaron warned them about their guilt and directed them to throw all the ornaments in a pit. According to some other versions it was as-Samiri who told them that, by holding on to something which did not belong to them, they were committing a sin and advised them to throw all the ornaments in a pit, which they did."

Seagull asked, "When does the property of infidels become lawful for the Muslims?" Hornbill said, "The non-Muslims who live in a Muslim state and abide by its laws, they are known as Dhimmis [ذمي]. Such people as well as those infidels who have entered into a treaty with the Muslims remain in full control of their properties and it is not lawful for the Muslims to deprive them of any part of it. However, the properties of those infidels, who are neither Dhimmis nor have any treaty with the Muslims, and who are described by the jurists as "kaafir harbee", [كافر حربى], an infidel belonging to country's enemy", are lawful for the Muslims.
That being so why did Aaron describe the ornaments borrowed by the Children of Israel from the Egyptians as a burden, meaning sin, and ordered them to throw everything in a pit? One explanation, which a majority of commentators have given is, that the properties of infidels of an enemy state carried the same status as that of spoils of war. The law governing the spoils of war before the promulgation of the Islamic code was that while the Muslims could forcibly dispossess the infidels of their properties, they were forbidden to use them for their personal benefits. All the spoils of war [مال غنيمت] thus acquired were collected and placed on a mound as offering where a fire from the sky - such as lightning - consumed them and this was a sign that Allah approved their war against the unbelievers. 

According to the laws, in force then, even if the ornaments borrowed by the Children of Israel from the Egyptians were considered as spoils of war, those could not have been allowed for the personal benefit of The Children of Israel. That is why everything was thrown into the pit under the orders of Aaron.
According to the Islamic Shari'ah, the Children of Israel could not have lawfully used the ornamentsfor their personal benefit. It is well-known that when the Prophet (ﷺ) decided to migrate to Madinah, he had with him many valuables which the infidels of Arabia had entrusted to him for safe custody because they had full faith in his honesty and integrity and had, in recognition of these qualities, bestowed upon him the title of al-Amin (the honest). He was so solicitous about these deposits that he placed them in the hands of Ali, radhiyallahu 'anhu, and specifically directed him to restore them to their rightful owners before migrating to Madhah. This clearly shows that it is not lawful for Muslims to appropriate, for their personal use, the valuables belonging to non-Muslims."

Seagull asked, "Are there lessons from the hadith related by Al-Hakim?" Hornbill said, "The basic lesson we learn from the Hadith of this story is, that man must always pray to Allah to keep him steadfast on religious practice. No one can claim for himself that he will always be on the guided path. Someone gets guidance in the beginning but later on Allah takes away from him. His bounties and favours and he is deprived for ever.
This is what happened to as-Samiri. In the beginning, he was guided and he had joined Musa, but later this blessing was taken away from him and he plunged into perpetual loss. Therefore, we must always ask Allah for safety, steadfastness on religion and inclination towards piety apd righteousness. We must never resign ourselves to a condition or be satisfied with our way of living.
We also learn from this Hadith that the conditions for acceptance of repentance from earlier people were very severe. Sometimes, they were forgiven only after they had killed their own numbers. This is what happened in the foregoing episode. Musa commanded them to kill one another and about seventy thousand people were killed before their repentance was accepted.
Compared to that, the Ummah of our beloved Prophet (ﷺ) are much better off. Allah has blessed them with extraordinary mercy. No severe condition is attached for their repentance to be accepted. In fact, repentance is made so easy that anyone may repent when he likes, at any moment, wherever he likes and get forgiveness for his sins. Any slave may seek forgiveness of Allah for his sins sincerely and with a repenting heart, and resolve from the core of his heart not to sin again. At the same time, he must cease the sin without delay. That purifies him and preserves him from sin. His repentance is accepted, Insha Allah.
The story also tells us that Allah distinguishes His pious slaves from the sinners and the sinners from His pious slaves sometimes through an obvious sign. This is what happened in the story under discussion.
Those who had worshipped the calf had their faces change colour when they drank the water of the river. Their faces became a golden tinge. The calf was peeled and the peeling dropped into the river.
And finally, belief in unity of Allah, is a great blessing from Him. It is a standard of faith. We must be most careful to protect this faith. If there is any wavering in this regard, then man spoils his chances in both this world and the next. Allah has made it very clear that He never forgives idolatory or polytheism. Therefore, we must preserve from associating partners to Him in every way. In fact, even seemingly good people can plunge us into the abyss of polytheism. And also, we must shun even the doubtful things in this regard.  And Allah knows best."

References :
- Mohammad Zakariya Iqbal, Stories from the Hadith, Darul Isha'at.
- Maulana Mufti Muhammad Shafi, Ma'ariful Quran Volume 6, Maktaba-e-Darul-'Uloom.

Bahasa

Story of Worshipping the Calf (3)

Hornbill continued, "It was said that As-Samiri told the Children of Israel, 'If you can hand me the jewellery which was borrowed from the Egyptians and which you could no hand back to them before leaving Egypt, then I will show you something for your benefit.'
Children of Israel handed all the jewellery to him. He melted the jewellery and made a form of calf out of it. Then from his own side he added a handful of sand into it and through this some signs of life appeared in it and it started to utter a sound. Then he told the Chiladren of Israel, "Musa has made mistake. This is your ilah." At his indication, the Children of Israel started worshipping the calf.

Then Allah informed Musa that the people for whose guidance he did so much and on behalf of whom he is so anxious, have been led astray. Hearing this, Musa was greatly saddened and returned to his people anger and sorrow. Facing them he said, "What is this you have done? Did I stay away from you so long that you had to get involved in this calamity?"
At the time, he was very angry, and his anger the Tablets fell from his hands. The Children of Israel replied, "This is not our fault. It is the burden of the jewellery of the Egyptians which we carried along with us. That is what As-Samiri requested from us out of which he made this form and misled us."

Shirk, associating anything unto Allah is such a crime, which can not be tolerated. Musa was very hot tempered. He grabbed his brother Aaron by the neck and stretched his hand towards his beard to hold him by it. Aaron exclaimed: ”O my brother, it is not my fault. I have tired my utmost to prohibit them, but they would not heed. They said that for as long as Musa does not return, we won’t listen to you.
In fact, finding me weak, they even planned to kill me. When I saw this, I thought that if I should fight against them, and a battle should ensue between the true believers and them, then the accusation could be laid at my door, that I have caused a division among the Children of Israel. Therefore I preferred silence as I awaited your return. Beloved brother, do not hold me by the head or by my beard so that others do not find a chance to laugh at us."

Hearing this explanation from Aaron, Musa's anger subsided, and he turned in the direction of As-Samiri, "Samiri, what is this nonsense you have made?” He replied, ”I have seen something which these Israelites did not see. I saw Gabriel on a horse between the forces of Pharaoh and the Cildren of Israelites. I have noticed that in the dust under the hoofs of the horse there were signs of life and that from the dry green earth fire came forth. So I took, handful of dust from under the hoofs of the horse. This 1 threw into the statue of the calf and signs of life was created in it and a voice came forth from it."

Prophet Musa, alaihissalam, said, "Now for you in this world, this will be your punishment: you will roam around in the world like a mad man. When any person comes near to you, you will flee from him and say, "Don’t touch me!" This will be your punishment in this world and on the Day of Resurection, there will be a special punishment, that will surely be fulfilled in your case.
O Samiri, the calf which you have made into an idols, we shall cast it into the fire to be burnt to dust, so it become known to the foolish ones has no power or no strength and cannot even do any harm or benefit to anyone, neither can it save itself from destruction."

After Musa's anger had subsided, he picked up the tablets of the Torah and returned to Allah asking what deed would be the pardon of the Children Israelites who had been guilty of this irreligious deed which actually constituted apostly. The answer came that those guilty of the evil must now kill themselves.
According to Ibn Jarir, from Al-Suddi, "Thereupon, Musa seized the calf and killed it, then filed it down and scattered it into the sea. There was no flowing sea into which it did not fall. Then Moses said to them, "Drink some of the water." They drank, and whoever drank it, the gold in the water would show itself on those who had loved the calf. Allah Ta'ala said,

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاسْمَعُوا قَالُوا سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ

And [recall] when We took your covenant and raised over you the mount, [saying], "Take what We have given you with determination and listen." They said [instead], "We hear and disobey." And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers." - (QS. 2:93)

Allah refused to accept the repentance of the Children of Israelites, except for the circumstance that they had disliked fighting among themselves when they worshiped the calf. Allah said,

وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَى بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

"And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful." - (QS. 2:54)

Musa said to them, "O my people! You have wronged yourselves by your choosing the calf, so turn in penitence to your Creator, and kill the guilty yourselves."
An-Nasa’i, Ibn Jarir and Ibn Abi Hatim recorded Ibn ‘Abbas saying, “Allah told the Children of Israel that their repentance would be to slay by the sword every person they meet, be he father or son. They should not care whom they kill. Those were guilty whom Musa and Aaron were not aware of their guilt, they admitted their sin and did as they were ordered. So Allah forgave both the killer and the one killed.”
Allah ordered Musa to command his people to kill each other. He ordered those who worshipped the calf to sit down and those who did not worship the calf to stand holding knives in their hands. When they started killing them, a great darkness suddenly overcame them. After the darkness lifted, they had killed seventy thousand of them. Those who were killed among them were forgiven, and those who remained alive, were also forgiven.

Then hornbill said, "O my brothers and sisters, Allah Ta'ala related to our beloved Prophet (ﷺ), the information of the past, just as it happened, without any increase or decrease. Allah also gave him (ﷺ) a remembrance, the Mighty Qur'an, no falsehood comes to it from before it or behind it. It is a revelation from One Most Wise, Most Praiseworthy. No Prophet was given any Book like it or more complete than it, since the time of the previous Prophets who were sent, until their being sealed off with the coming of oru beloved Prophet. No Prophet was given any Book containing as much information than the Qur'an about what has past and what would be. The judgement concerning the distinction between mankind is taken from it. Whoever the Qur'an reaches of the Arabs, the non-Arabs, the People of the Book and others, denies it and turns away from following its commands and instructions, while seeking guidance from other than it, then Allah will mislead him and send him on the path to Hell.
The Qur’an is a final warning for everyone it reaches. Whoever follows it, then he is rightly guided and whoever opposes it and turns away from it, then he is misguided. He will be wretched in this life, and he is promised that on the Day of Resurrection his abode will be the Hellflre. And Allah knows best."

كَذَلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا

"Thus, [O Muhammad], We relate to you from the news of what has preceded. And We have certainly given you from Us the Qur'an." - (QS. 20:99)

مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا

"Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden," - (QS. 20:100)

خَالِدِينَ فِيهِ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلا

"[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load." - (QS. 20:101)

References :
- Shaikh Shafiurrahman Al-Mubarakpury, Tafsir Ibn Katheer, Abridged Volume 2, 4 and 6, Darussalam
- William M. Brinner, The History of At-Tabari Volume III : The Children of Israel, SUNY
- Maulana Hifzur Rahman Soeharwy, Qasasul Ambiyaa, Translated by Maulana Yusuf Karaan, Idara Impex

[Part 2]
[Part 1] 

Bahasa

Story of Worshipping the Calf (2)

Seagull said, "As-Samiri? Who was this man?" Hornbill said, "According to At-Tabari, Ibn Abbas said, 'As-Samiri was a man of Bajarma, a village in the Jazirah (northern Mesopotamia) near al-Raqqah, of a people who worshiped cows. The love of worshiping cows was in his soul, but he had professed Islam [submission] among the Children of Israel. As-Samiri's name was Musa ibn Zafar. He happened to be in the land of Egypt and entered among the Israelites." Qatadah said, “ He was from the village of Samarra.”

Allah Ta'ala said,

وَاتَّخَذَ قَوْمُ مُوسَى مِنْ بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلا جَسَدًا لَهُ خُوَارٌ أَلَمْ يَرَوْا أَنَّهُ لا يُكَلِّمُهُمْ وَلا يَهْدِيهِمْ سَبِيلا اتَّخَذُوهُ وَكَانُوا ظَالِمِينَ

"And the people of Musa made, after [his departure], from their ornaments a calf - an image having a lowing sound. Did they not see that it could neither speak to them nor guide them to a way? They took it [for worship], and they were wrongdoers." - (QS. 7:148)

Allah describes the misguidance of those who worshipped the calf that As-Samiri made for them from the ornaments they borrowed from the Copts. He made the shape of a calf with these ornaments and threw in it a handful of dust from the trace of the horse that the Angel Jibrfl was riding, and the calf seemed to moo. This occurred after Musa went for the appointed term with his Lord, where Allah told him about what happened when he was on Mount Tur.

Allah Ta'ala said,

فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي

"So Musa returned to his people, angry and grieved. He said, "O my people, did your Rabb not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Rabb descend upon you, so you broke your promise [of obedience] to me?'" - (QS. 20:86)

قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى السَّامِرِيُّ

"They said, 'We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw.'" - (QS. 20:87)

فَأَخْرَجَ لَهُمْ عِجْلا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ

"And he extracted for them [the statue of] a calf which had a lowing sound, and they said, 'This is your ilah and the ilah of Musa, but he forgot.'" - (QS. 20:88)

When Aaron judged among the Israelites and Musa departed from them to go to his Rabb, Aaron said to them, "You were laden with burdens of ornaments, goods, and jewelry of the people of Pharaoh's family, so purify yourselves of all that, for it is uncleanliness." He kindled a fire for them and said, "Cast into it whatever you have with you of those items." They said "Yes," and began to bring whatever jewelry and goods they had with them, casting them into the fire until when the jewels became broken in it.
As-Samiri saw the trace of Gabriel's horse and took some dust from its hoofprint. Then he drew near to the pit and said to Aaron, "O prophet of Allah! Shall I throw in what is in my hand? "He agreed, thinking that it was like the goods and jewels the others had brought, and as-Samiril cast it into it, saying: " Be a saffron-colored calf, which bellows." And it became a trial and seduction, and he said, "This is your Ilah and the Ilah of Musa."
They devoted themselves to it and loved it with a love unlike anything they had ever felt. God said: "But he has forgotten"-meaning, as-Samiri, he abandoned what he was following of the religion of Islam.
The scholars of Tafsir have different views over the calf, whether it actually became alive and mooing, or if it remained made of gold, but the air entering it made it appear to be mooing. Ibn ‘Abbas said, “Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound."

It was reported that when the statue mooed, the Jews started dancing around it and fell into misguidance because they adored it. They said that this, the calf, is your god and the god of Musa, but Musa forgot it! So they became religiously devoted to the calf and they loved it with a love that they had never loved anything else with before.

Allah answered them,

أَفَلا يَرَوْنَ أَلا يَرْجِعُ إِلَيْهِمْ قَوْلا وَلا يَمْلِكُ لَهُمْ ضَرًّا وَلا نَفْعًا

"Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?" - (QS. 20:89)

Allah condemned the Jews for falling into misguidance, worshipping the calf and ignoring the Creator of the heavens and earth, the Rabb and King of all things. They worshipped besides Him a statue made in the shape of a calf, that seemed to moo, but it neither spoke to them nor brought them any benefit. Rather, their very sense of reason was blinded because of ignorance and misguidance.

In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut (An-Nasaai in Al-Kubra 6:396; This text is not considered authentic). This ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse.
Aaron attempted to prohibit them from worshipping the calf and he told them that this was only a test for them. He told them that their Rabb was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants. Allah said,

وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
"And Aaron had already told them before [the return of Musa], "O my people, you are only being tested by it, and indeed, your Rabb is the Most Merciful, so follow me and obey my order.'" - (QS. 20:90)
قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى
"They said, 'We will never cease being devoted to the calf until Moses returns to us.'" - (QS. 20:91)

They said, "We will not cease in our worship of this calf until we hear what Musa has to say about it.” So they opposed Aaron in this matter and they fought against him, nearly killing him.

When Musa returned to his people and saw the great matter that had taken place among them, he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself.

قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا

"[Moses] said, 'O Aaron, what prevented you, when you saw them going astray," - (QS. 20:92)

أَلا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِي

"From following me? Then have you disobeyed my order?'" - (QS. 20:93)

قَالَ يَا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِ

"[Aaron] said, 'O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, 'You caused division among the Children of Israel, and you did not observe [or await] my word.' " - (QS. 20:94)

Aaron attempted to soften Musa’s anger, because he was Musa’s biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness.Ibn Abbas said, “Harun was respectful and obedient to Musa."

Then Musa said to As-Samiri,

قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ

"[Moses] said, "And what is your case, O Samiri?" - (QS. 20:95)

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي

"He said, 'I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me.'" - (QS. 20:96)

Musa said to As-Samiri, “ What caused you to do what you did? What presented such an idea to you causing you to do this?” Samiri said, " I saw Gabriel when he came to destroy Fir'awn, so I took a handful (Qabdah) from the hoof print of his horse. Then I threw it along with those who were throwing (jewelry).'"
Mujahid said, “As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound.”

قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لا مِسَاسَ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا

"[Musa] said, 'Then go. And indeed, it is [decreed] for you in [this] life to say, 'No contact.' And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your 'god' to which you remained devoted. We will surely burn it and blow it into the sea with a blast." - (QS. 20:97)

إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لا إِلَهَ إِلا هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا

"Your ilah is only Allah, except for whom there is no deity. He has encompassed all things in knowledge." - (QS. 20:98)

In another verses, Allah said,

وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

"And when regret overcame them and they saw that they had gone astray, they said, 'If our Rabb does not have mercy upon us and forgive us, we will surely be among the losers.'" - (QS. 7:149)

وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ وَأَلْقَى الألْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلا تُشْمِتْ بِيَ الأعْدَاءَ وَلا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ

"And when Musa returned to his people, angry and grieved, he said, 'How wretched is that by which you have replaced me after [my departure]. Were you impatient over the matter of your Rabb?' And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him. [Aaron] said, 'O son of my mother, indeed the people oppressed me and were about to kill me, so let not the enemies rejoice over me and do not place me among the wrongdoing people.'" - (QS. 7:150)

قَالَ رَبِّ اغْفِرْ لِي وَلأخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

"[Musa] said, 'My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful.'" - (QS. 7:151)

إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا وَكَذَلِكَ نَجْزِي الْمُفْتَرِينَ

"Indeed, those who took the calf [for worship] will obtain anger from their Lord and humiliation in the life of this world, and thus do We recompense the inventors [of falsehood]." - (QS. 7:152)

وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِنْ بَعْدِهَا وَآمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ

"But those who committed misdeeds and then repented after them and believed - indeed your Lord, thereafter, is Forgiving and Merciful." - (QS. 7:153)

وَلَمَّا سَكَتَ عَنْ مُوسَى الْغَضَبُ أَخَذَ الألْوَاحَ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ

"And when the anger subsided in Musa, he took up the tablets; and in their inscription was guidance and mercy for those who are fearful of their Rabb." - (QS. 7:154)

When Musa returned to his people after conversation with his Rabb, he became angry and full of regret. Musa threw down the Tablets because he was angry at his people. Several scholars of Tafsir said that when Musa threw the Tablets on the ground they were shattered and he collected the pieces afterwards. Musa found in its inscription guidance and mercy, but the specific details of the Law was lost, so they said. They also claimed that the shattered pieces of the Tablets still remained in the treasury safes of some Israelite kings until the Islamic State came into existence. Only Allah knows if these statements are true.

[Part 3] 
[Part 1] 

Bahasa

Story of Worshipping the Calf (1)

Then the hornbill continued, "O my brothers and sisters, this is the quality of the Children of Israel which shows that they do not want to leave things that are not allowed on them. On the contrary, the ummah of Muhammad (ﷺ) obtained perfection because of the glory of their Prophet (ﷺ). There is no doubt that the Prophet (ﷺ) is the most noble human being. The Messenger of Allah (ﷺ) bears all human honors. He (ﷺ) is a noble being in the heavens and on earth. In addition to the religious leader, he (ﷺ) was also a head of the "state". However, he (ﷺ) was not arrogant like the medieval feudal groups in Europe. It was narrated from Abu Sa’eed that the Messenger of Allah (ﷺ) said,

أَنَا سَيِّدُ وَلَدِ آدَمَ وَلاَ فَخْرَ وَأَنَا أَوَّلُ مَنْ تَنْشَقُّ الأَرْضُ عَنْهُ يَوْمَ الْقِيَامَةِ وَلاَ فَخْرَ وَأَنَا أَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ وَلاَ فَخْرَ وَلِوَاءُ الْحَمْدِ بِيَدِي يَوْمَ الْقِيَامَةِ وَلاَ فَخْرَ

“I am the leader of the sons of Adam, and it is no boast. I will be the first one for whom the earth will be split open on the Day of Resurrection, and it is no boast. I will be the first to intercede and the first whose intercession will be accepted, and it is no boast. The banner of praise will be in my hand on the Day of Resurrection, and it is no boast.” [HR Sunan Ibn Majah 37/4450: Sahih]

There is a story about the Prophet's humility (ﷺ).

Abu Hurayrah, radhiyallahu 'anhu, reported that While a Jew was selling goods, he was given something which he did not accept or he did not agree (to accept) that 'Abdul 'Azlz (one of the narrators) is doubtful about it. He (the Jew) said, "By Allah, Who chose Musa (alayhissalam) among mankind." A person from the Ansar heard it and gave a blow at his face saying, "(You have the audacity) to say, 'By Him Who chose Musa amongst mankind,' whereas Allah's Messenger (ﷺ) is living amongst us." The Jew went to Allah's Messenger (ﷺ) and said, "Abu'l-Qasim, I am a Dhimmi and (thus need your protection) by a covenant," and added, "Such and such person has given a blow upon my face." Thereupon Allah's Messenger (ﷺ) said, "Why did you give a blow on his face?" He said, "Allah's Messenger, this man said, 'By Him Who chose Musa amongst mankind,' whereas you are living amongst us." Allah's Messenger (ﷺ) became angry and signs of anger could be seen on his face, and then said, "Don't make distinction amongst the Prophets of Allah. When the horn will be blown and whatever is in the heavens and the earth would swoon but he whom Allah grants exception, then another horn will be blown and I would be the first amongst those who would recover and Musa would be catching hold of the Throne and I do not know whether it is a compensation for that when he swooned on the Day of Tur or he would be resurrected before me and I do not say that anyone is more excellent than Yunus son of Matta (alayhissalam)." [HR Muslim 2373]

This is a form of humility of the Prophet (ﷺ) or as a form of prohibition of exaggerating the Prophet (ﷺ) of the other Prophets because of being driven by anger or fanatics. It is Allah Who has the right to elevate the glory of some to others. The Messenger of Allah (ﷺ) gained a noble position (al-Maqam al-Mahmud) which was highly expected by the early generation to the end generation. The Prophets and Apostles did not get any, even though they were the ulul azmi Prophets: Noah, Ibrahim, Musa, and Isa bin Maryam.

The seagull asked, "O my brother, tell us, what happened to Musa, alayhissalam, on the Day of Tur?" The hornbill said, "When Allah destroyed Pharaoh and his people, saving Musa, alaihissalam, and his people, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. Allah said, "

وَوَاعَدْنَا مُوسَى ثَلاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ مُوسَى لأخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ

"And We made an appointment with Moses for thirty nights and perfected them by [the addition of] ten; so the term of his Lord was completed as forty nights. And Musa said to his brother Aaron, 'Take my place among my people, do right [by them], and do not follow the way of the corrupters.'" - (QS. 7:142)

Allah reminds the Children of Israel of the guidance that He sent to them by speaking directly to Musa and revealing the Tawrah to him. In it, was their law and the details of their legislation. Allah stated here that He appointed thirty nights for Musa. The scholars of Tafsir said that Musa fasted this period, and when they ended, Musa cleaned his teeth with a twig. Allah commanded him to complete the term adding ten more days, making the total forty. When the appointed term finished, Musa was about to return to Mount Tur, as Allah said,

يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الأيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى

"O Children of Israel, We delivered you from your enemy, and We made an appointment with you at the right side of the mount, and We sent down to you manna and quails," - (QS.20:80)

Musa left his brother Aaron with the Children of Israel and commanded him to use wisdom and refrain from mischief. This was only a reminder, for Aaron was an honorable and noble Prophet who had grace and exalted standard with Allah, may Allah’s peace and blessings be upon him and the rest of the Prophets.
According to Ibn Jarir, from the account of as-Suddi, Gabriel came to take Musa to Allah. He approached on a horse, and a man, As-Samiri, saw him but did not know him. It is said that it was the horse of life. As-Samiri said when he saw him, "Verily this is something momentous! " So he took some of the dust from the hoof of the horse.

Then Allah Ta'ala said,  

وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا

أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ
And when Musa arrived at Our appointed time and his Rabb spoke to him, he said, "My Rabb, show me [Yourself] that I may look at You." [Allah] said, "You will not see Me, but look at the mountain; if it should remain in place, then you will see Me." But when his Rabb appeared to the mountain, He rendered it level, and Musa fell unconscious. And when he awoke, he said, "Exalted are You! I have repented to You, and I am the first of the believers." - (QS. 7:143)

Allah said that when Musa, alaihissalam, came for His appointment and spoke to Him directly, he asked to see Him, but Allah said, "You cannot see Me." You cannot’ by no means indicates that seeing Allah will never occur, as the misguided sect of Al-Mu’tazilah claimed. The Hadiths of Mutawatir grade narrated from the Messenger of Allah (ﷺ), affirm that the believers will see Allah in the Hereafter. Allah said,

وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ

"[Some] faces, that Day, will be radiant," - (QS.75:22)

إِلَى رَبِّهَا نَاظِرَةٌ

"Looking at their Rabb." - (QS.75:22

According to Ibn Jarir, Ibn Abbas, radhiyallahu said, "Allah revealed of Himself no more than the equivalent of the tip of the little finger, and He sent the mountain crashing down while Moses fell down in a faint. He remained in a faint as long as Allah wished , and then he recovered his senses, saying, "Glory unto You! I turn to You repentant, and I am the first of the believers" - among the Israelites.

Then Allah said,

قَالَ يَا مُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالاتِي وَبِكَلامِي فَخُذْ مَا آتَيْتُكَ وَكُنْ مِنَ الشَّاكِرِينَ

"[Allah] said, 'O Musa, I have chosen you over the people [in your time] with My messages and My words [to you]. So take what I have given you and be among the grateful." - (QS. 7:144)

Allah states that He spoke to Musa directly and informed him that He has chosen him above the people of his time, by His Message and by speaking to him. Here we should mention that there is no doubt that the Prophet (ﷺ) is the chief of all the Children of Adam, the earlier and later ones among them. This is why Allah has chosen him to be the Final and Last Prophet and Messenger, whose Law shall remain dominant and valid until the commencement of the Last Hour. The Prophet’s (ﷺ) followers are more numerous than the followers of all Prophets and Messengers. After the Prophet (ﷺ), the next in rank of honor and virtue is Ibrahim, then Musa, son of ‘Imran, alaihimussalam, who spoke to the Most Beneficent directly.

Nesxt, Allah said,

وَكَتَبْنَا لَهُ فِي الألْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلا لِكُلِّ شَيْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا سَأُرِيكُمْ دَارَ الْفَاسِقِينَ

"And We wrote for him on the tablets [something] of all things - instruction and explanation for all things, [saying], 'Take them with determination and order your people to take the best of it. I will show you the home of the defiantly disobedient.'" - (QS.7:145)

Allah stated that He has written lessons and exhortation for all things and explanations for all things on the Tablets. It was said that in the Tablets, Allah wrote advice and the details of the commandments for lawful and prohibited matters. The Tablets contained the Tawrah, that Allah described;

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الأولَى بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ يَتَذَكَّرُونَ
"And We gave Moses the Scripture, after We had destroyed the former generations, as enlightenment for the people and guidance and mercy that they might be reminded." - (QS.28:43)

A number of salaf scholars, including Ibn Abbas, Masruq and Mujahid said, "Thirty days is the month of Dhul-Qa'idah full and forty days with ten days of Dhul-Hijjah." Based on this, the kalamullah was delivered on the day Eid al-Adha. The same thing also happened when Allah perfected His religion for the Messenger of Allah (ﷺ), upholding His proofs.
Musa had made perfect satisfaction with his Rabb at the time that Allah had determined. At that time, Musa was fasting. Some said, at that time he had not eaten at all. After a month, Musa took the tree bark and chewed it to get rid of the bad breath. Allah Ta'ala ordered him to fast for ten more days. So the number is even forty days.

When Musa made haste to go to the Mountain and he left his brother, Aaron, in charge over the Children of Israel, Allah said,

وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى

"And what made you hasten from your people, O Musa?" - (QS.20:83)

قَالَ هُمْ أُولاءِ عَلَى أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى

He said, "They are close upon my tracks, and I hastened to You, my Lord, that You be pleased." - (QS.20:84)

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ

[Allah] said, "But indeed, We have tried your people after you [departed], and the Samiri has led them astray." - (QS.20:85)

Allah informed His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them.

[Part 2]

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