Prophet Musa’s Faith In Action | Episode 8

Dear viewers of Imam Hussein TV, salaam alaikum wa rahmatullahi wa barakatuh. And welcome to another episode of the series titled Quranic stories that change our lives. It's a series where we have been delving into the verses of Allah subhanahu wa ta'ala within the Holy Quran. For Allah subhanahu wa ta'ala mentions very beautiful stories that from which lessons we're able to derive and implement within our day-to-day lives. And today, in today's episode, that is no different. The most oft-repeated prophet in the Holy Quran is Musa alayhis salaam. In fact, his story is the longest and the most repeated story within the entire Quran. The story of Prophet Yusuf alayhis salaam was the longest story in one specific sura in length. However, it's the story of Musa alayhis salaam that is the longest that has been mentioned and oft-repeated within the Holy Quran. In fact, Allah subhanahu wa ta'ala says to Rasulullah, Wa hal ataka hadithu Musa, and has the story of Musa reached you? Which means that the story of Musa alayhis salaam, no doubt, is not just an elaborate story, but a story that has full wisdom and lessons and perspective that we're able to take within our lives. And you may have guessed, today's episode is indeed going to be about the story of Musa alayhis salaam, but not just one story. It's going to mention three different stories, but the context will be how Musa alayhis salaam, he grew in his own faith, in his own struggle, in his own tawakkul of Allah subhanahu wa ta'ala. And we will start the story towards the end of uh the stories of Musa alayhis salaam and how his tawakkul at that time and his growth in faith was already at the peak. And then we will try and understand how he grew in his faith and what stage his faith was at the beginning of his story. Now, Musa alayhis salaam we all know was a prophet, a great prophet of Allah subhanahu wa ta'ala that was sent to the Banu Isra'il. In fact, he was raised in the house of Fir'awn himself. Who is Fir'awn? Ramses II, the pharaoh of the time, a man who would call himself to be what? Ana rabbukumul a'la. I am the one true lord, the most great and the most high. And in his paranoia of being overthrown as the fortune teller Haman had rightly predicted, he ordered that every single new male born baby to be born within the Banu Isra'il is to be put to the sword every other year. So, one year all of the male born babies of the Banu Isra'il could live, but in the other year they would all be killed and they would all be put to the sword. Fir'awn would rule with an iron fist and he had a formidable army. And therefore, you can imagine when Musa alayhis [clears throat] salaam was fleeing the land of Egypt with slaves who had nothing, no weapons, no armor, nothing to take with them. They were being chased by none other than the superpower of an army of Fir'awn who were armed to the teeth. You can therefore imagine what would have been what would have transpired within the hearts of the companions of Musa Alayhis Salaam where they are being chased by Firaun and they come in front of the Red Sea. Behind them, if they go and try to even fight the army of Firaun, there awaits for them certain death, annihilation, and destruction. But if they go any way forward towards the Red Sea, they also face certain annihilation and destruction and death by drowning. And therefore, this is where our story begins. Surah chapter number 26, verse number 61. So when the two parties saw one another, so the companions of Musa said, "Indeed, indeed, we have been overtaken." Now this is a very natural reaction you would expect from a group of people that are being chased by a superpower of an army armed to the teeth who if they were to catch them, they will kill them, annihilate them, and destroy them. And they're now faced in front of the Red Sea. So when they look at the Red Sea, they're saying, "Indeed, we have been overtaken. Now, indeed, certainly, without a doubt, we have been overtaken. We've now been caught. There is no way out." This may also be a natural reaction that you and I may be facing in our lives right now. You and I may be in our lives thinking that I have this issue and that issue and how am I going to get out of this uh trouble that I'm in? And sometimes you and I may also be thinking the same words that the companions of Musa said "Indeed, we have been overtaken." Surely I am done for. Surely there is no way out for me. However, look at the beauty of how Musa alayhis salaam responds to the exact same dire situation that was faced by his companions. The following verse, same Surah Shu'ara, chapter 26, this time verse number 62. Musa said, "Kalla." By no means. You know, in the Arabic language, kalla is defined as a categoric no. Emphatic no. Absolutely no way. The verse continues. "Qala, kalla, no. Verily, my Lord is with me and he will guide me to safety." Musa and the children of Israel, Banu Israel, they both faced the same dire situation. But what put Musa apart from the rest of the Banu Israel was his tawakkul in Allah subhanahu wa ta'ala, which had reached its zenith, its peak, its highest point. He had faith in Allah subhanahu wa ta'ala. He knew that yes, if the Firaun's army catches them, they'll be annihilated. Yes, if they go straight into the sea, they will drown. But yet, he knew there was no there was no worldly way for him to be saved, but yet his answer was, "My Lord will save me and he will guide me to safety." Completely content. Fa awhayna ila Musa. Then the story continues in the following verse. Same chapter, Surah Shu'ara, chapter number 26, but this time verse number 63. Fa awhayna ila Musa. And then we, Allah is saying, "And then we inspired Musa, we revealed unto Musa, strike the sea with your staff." And it parted. And each portion was like a great towering mountain. We all know the story. Musa Alayhis Salam struck the sea with his staff. And again, as the Holy Quran said, the sea parted like towering mountains. Musa and his companions were able to cross the sea without any issues. However, as soon as Pharaoh and his army tried to cross the sea, the towering mountains of the sea fell on them, and they drowned. And they were the ones that got annihilated, destroyed, and they died. Now, look at the verse that's all I have just quoted. "Fa awhayna ila Musa, we inspired to Musa, strike the sea with your staff." Allah is saying what? Allah is going to help Musa regardless. Allah is going to deliver them to safety regardless. Why does Allah then have to tell Musa, "Musa, strike the sea with your staff." Musa had complete faith. That wasn't going to change. But yet, Allah makes a point to tell Musa, "Musa, strike the sea with your staff." What does this tell you and I? That's yes, I may have faith in Allah Subhana Wa Ta'ala. I may have tawakkul in Allah Subhana Wa Ta'ala. I may have unwavering belief in Allah Subhana Wa Ta'ala. But yet, I have to show it with some action. And this goes to show that tawakkul and action are not two separate things, two independent things, or two disparate things. No, They're like two arms of the same body. They're two sides of the same road. They're two sides of the same coin. And therefore, we understand from this simple act of Musa Alayhis Salaam that tawakkul and action, they have to go hand in hand. One cannot be void of another. Now, here I'd like to take a moment to reflect and to understand exactly what we mean when we say tawakkul. You know, tawakkul in its essence, if I was to give an analogy to bring the point home, is when you and I throw a baby into the air, what does it do? Is it scared? Is it fearful for his life? No. It enjoys the present. It smiles. It laughs. It knows you are going to catch him. He has no worry at all. And so, he starts smiling and he starts laughing and he starts enjoying the moment. This is what tawakkul is. However, there are some instances where you may say there is an invalid form of tawakkul. What do I mean? Students, for example, says that I have tawakkul in Allah Subhana Wa Ta'ala. He's going to save me. I don't need to revise. That is an incorrect form of tawakkul. Or for example, someone says, "You know what? I really want a good body, but I'm not going to work hard for it. I'm not going to go to the gym. I'm not going to eat healthy. Allah will sort for me up for it." Or for example, an individual says, "You know, I'm having troubles with my relationships, but I'm not going to put in any effort. I'm going to pray to Allah and I have tawakkul. Allah will sort me out and he will sort this all out." Doesn't necessarily work like that. Tawakkul and actions have to go hand in hand. Yes, you have to have the belief in Allah Subhana ta'ala. But, just like Musa alayhi salaam was ordered to strike the staff onto the sea, similarly you and I have to do this metaphorical striking of the staff. Now, does that mean if I take a staff and I strike it in wherever I live in Leicester, London, Birmingham, Canada, America, England, and suddenly the whole earth is going to turn around for me, the sea is going to be parted? No, not necessarily. That is a metaphorical example for you and I. But, you and I have to take our actions and we have to do something. Like I said, there are some invalid forms of tawakkul. Allow me to give another story of Musa alayhi salaam. This is not part of the three stories that I need to mention today. This is a separate story that is part of our tradition. Once Musa alayhi salaam was on he was ill. And so, the Banu Israel called a few doctors. The doctors came, they diagnosed him, and they said that, "Look, here is your medication. Take your medication and you'll be fine." Musa alayhi salaam says, "No. I have tawakkul in Allah subhana wa ta'ala. I am not going to take these medications. I'm going to wait for Allah subhana wa ta'ala to cure me." The illness that Musa alayhi salaam had went on and went prolonged. And after a while, Allah subhana wa ta'ala revealed onto Musa, "Musa, take the medicine. Otherwise, I will not cure you." Musa took the medicine. He became well. However, he couldn't stop but have this sadness in his heart. So, Allah subhana wa ta'ala spoke to him and he says, "Musa, you tried to invalidate my wisdom by not taking medicine. Who else do you think has put medicinal benefits in the plants and other things other than myself? I am the one that is going to cure you at the end of the day. However, by not taking the medicine, you try to invalidate my wisdom. You have to take the medicine, but you still have to pray. And you have to have this tawakkul, and you have to take this action. Similarly, in our lives, we can't We have been blessed with people around us, with people of different skills. Now, you and I, for example, even in our daily life, understand that, yes, I'm going to rely on Allah Subhana Wa Ta'ala, but I still need an accountant to get my job done. I still need a doctor to help me out. I still need the advice of religious scholars, and so on and so forth, to help me out in my life. Yes, I can pray to Allah Subhana Wa Ta'ala. Yes, I can have tawakkul, but I still need to make use of the skill set of my own society. And here, Allah Subhana Wa Ta'ala tells us the importance of tawakkul and action have to go hand in hand. Another story that's I'd like to share with you to again bring the point home of the invalid type of tawakkul. There was an individual There were group of individual, in fact, by the name of mutawakkilun, those that would call themselves, "We believe in have tawakkul in Allah Subhana Wa Ta'ala." And so, Imam Ali Alayhis Salaam enters the city of Kufa in the masjid, and he sees groups of people. You have a group of people reciting salah, another group of people discussing about religion, another group of people reciting munajats, duas, Quran, but then you came across a group of people that was staring at the wall blankly. Nothing. Imam Ali Alayhis Salaam asks, "Who are these people?" They said, "We are the ones that call ourselves mutawakkilun. We have faith in Allah Subhana Wa Ta'ala." Amir al-Mu'minin says, "Bal antum muta'akkifun." You are not those that practice tawakkul, but you are worse than the dogs of the street of Kufa. If you were to throw them a bowl of food, they would jump. But if you were not to give them any food, they would just wait there patiently. He know He says, he asks for this group to be disbanded and that every single individual is to go and earn their own halal livelihood. Many of the great prophets of Islam would go and earn their own halal livelihood. And he says you do not need to be a parasite to this community. You have to go and you have to earn your own livelihood. And he asked these individuals to go away. This is an invalid type of tawakkul. And so we get back to the discussion of tawakkul and actions have to go hand in hand. You may have already come across the story of the Bedouin Arab that asked Rasulullah, "Ya Rasulullah, do I tie my camel and then have tawakkul in Allah Subhana Wa Ta'ala or do I not tie my camel and have tawakkul in Allah Subhana Wa Ta'ala?" Rasulullah famously says, "Iqelha wa tawakkal." Tie your camel, but at the same time have tawakkul in Allah Subhana Wa Ta'ala. Not tie your camel first and then have tawakkul. No. "Iqelha wa tawakkal." These two things are simultaneous. Not have faith in the rope because many a camel is still stolen because of the rope, even with the rope, but no, you have to do your action, but you leave the result to Allah Subhana Wa Ta'ala. Again, we go back to the story that I started this episode with. Musa Alayhis Salam is being asked to strike the sea. Not that it's the striking of the sea. Allah is the all powerful that makes the Red Sea go apart for Musa and his companions. But Allah is showing us that tawakkul and action have to go hand in hand. The story of the lady that was in the middle of the Arabian desert with a newborn infant without any food, without any water. What does she do? Does she sit there? Does she just wait for water to come? No. She rushes towards one mountain. She doesn't find water. She comes back. Does she stop there? No, she continues. She runs to another the same mountain again and comes back and she runs between Safa and Marwa seven times. I'm talking about Lady Hajra. She has tawakkul. But again, she continues running. She could have just stopped after running once. She didn't find water. But no, we can't be a people who get tired after trying once. We have to be a people of endurance. We have to be a people of repetition. We pray so many times a day. We fast so many times in the month of Ramadan. Why? Because sometimes one time is not enough. Sometimes you have to do more. For example, if I'm studying, then clearly one night of revision isn't going to quite cut it. I have to revise a lot more than just a single night. If I need a good body, then one push-up or one sit-up isn't going to quite cut it. Similarly, I want to improve in any aspect of my life, then I can't just expect you just go once and expect it to be done. I have to be a person of endurance, just like Lady Hajra was. Another example is that of Lady Maryam. When Lady Maryam delivers Prophet Isa alayhis salaam outside of the city, what does Allah say? Maryam, shake the trunk of the dry date palm tree. She shakes it and she's able to get uh the dates coming from the palm tree that was a few moments ago dry. She was just a pregnant woman that had just delivered a baby, an arduous task. She was tired. How much of an energy would she have to shake the date palm tree? Not much, but yet Allah asks her, Maryam, "Shake the date palm tree." Why? He's telling us that you can't just have faith. You have to have faith and action, and they both have to go hand in hand. And so, we started the story with what? The story of Prophet Musa alayhis salaam and how his faith, his tawakkul was at the peak and at the zenith. Where he was in the most difficult situation in his entire life. There was no worldly way out of that situation. Yet, he says, "Inni Rabbi ma'iya sa'yatin." Verily, indeed, no doubt, "My Lord is with me, and soon he will guide me to safety." I had promised three stories of Prophet Musa alayhis salaam from the Holy Quran to show and demonstrate how his faith and his tawakkul and his belief, his his certainty, his yaqeen increased by every challenge that he would get. This was when it was at the peak. Let's go slightly earlier in his lifetime to appreciate the growth that Musa alayhis salaam has achieved. Surat al-Qasas. Chapter number 28, verse number 62. Allah subhanahu wa ta'ala says, "What? Wa an alqi asak." Now, throw down your staff. And in the verse he says, "But when Musa alayhis salaam saw the staff turned into a slithering snake, like a serpent, he ran away without looking back." These are the words of the Holy Quran. Musa ran away without looking back. Allah reassured him, Musa, "Draw near. Have no fear. You are perfectly secure." Now, we're not saying Musa alayhis salaam did not have any yaqeen or certainty of faith in Allah subhanahu wa ta'ala. No, of course he had faith. He is a prophet of Allah Subhana Wa Ta'ala. But what we are saying, according to the Holy Quran, this was the level of the faith of Musa Alayhis Salam when he threw this when he threw the staff, the staff turned into a serpent. The Quran says Musa ran away without even looking back until Allah stopped him and reassured him, "No, come back. You are perfectly safe." A while later, when Allah Subhana Wa Ta'ala says him says to him what? on to Pharaoh for verily he has transgressed all the go on to Pharaoh for verily he has transgressed all the uh boundaries. And he comes into the gates of Misr in back into Egypt. Now, of course, you all know that's what? He is a wanted criminal. He There is a shoot-at-sight order against him. We all know the story of Musa Alayhis Salam. The story I want to take you towards is the story mentioned in Surah Taha, chapter number 20, verse number 66. What is the story? The story of the magicians. When Musa Alayhis Salam takes his proof to Pharaoh on and he says that look, "This is the right path. Come towards the path of Allah Subhana Wa Ta'ala." And he shows him his miracles. Pharaoh says, "I'm going to now do a spectacle. I want to call magicians and let the magicians battle you on the ground of the magic." Musa says, "Very well." And in the verse number 66 says, "Musa responded, 'You go first.' And suddenly, the ropes of the magicians and their staff appeared to him by their magic to be slithering." Now, what does the verse of the Holy Quran says? For all just say in ecstasy he thought Musa. So, Musa concealed fear within himself. Does Musa run away? Does he turn back and run away? No, he doesn't. What's happening? In the first example, when Musa was alone, he threw his staff. The verse of the Holy Quran says Musa saw this, he ran away. His fear manifested. He didn't even look back until Allah brought him back. Now, is this a greater challenge or lower challenge? In the previous example, Musa Alayhi Salaam was all alone. There was no audience. Here, there is Pharaoh in front of him. There are magicians in front of him. There are hundreds of people around him. Is this example not a more arduous challenge? Does Musa run away? No. Yes, he has fear. So, Moses Allah says Moses Musa concealed fear within himself. But, he doesn't run away. What's happening to his yaqin? It's getting greater. His tawakkul is getting greater. His fear is going away as the growth of Musa comes about. And then later on in life, where we start with the story from, where where Musa Alayhi Salaam is against the army of Pharaoh, and in between the Red Sea. This is arguably the worst of the situation, the highest of the challenge that Musa will ever be in. But, at that time, he is completely content with his yaqin. And he says, "Inni Rabbi Ma'iya Sayahdeen." Surely, my Lord will guide me to safety. Brothers and sisters, we too have to grow our yaqin and certainty and tawakkul in Allah Subhana Wa Ta'ala. We have to show it and demonstrate it with our actions. And as part of my conclusion, let this be my last sentence, that tawakkul and action are not two independent things, but they have to go hand in hand. Wa Akhiru Da'wana and if