(20–26) “And when Moses said to his people, ‘My people, remember Allah’s favor upon you when He appointed prophets among you, made you kings, and gave you what He had not given to anyone else in the worlds. * My people, enter the Holy Land.’”
And so on to the end of the account (1).
When Allah favored Moses and his people by delivering them from Pharaoh and his people, and from captivity and enslavement, they set out for their homeland and dwellings—Jerusalem and its surrounding areas. As they drew near to Jerusalem, Allah had prescribed that they fight their enemy and expel them from the land. Moses, peace be upon him, therefore exhorted and reminded them so that they would advance into battle. He said to them: “Remember Allah’s favor upon you” with your hearts and tongues. Remembering His favor inspires love for Him Most High and invigorates one in worship. “When He appointed prophets among you” who called you to guidance, warned you against ruin, urged you toward eternal happiness, and taught you what you did not know; “and made you kings,” masters of your own affairs, for your enemy’s enslavement of you had ended, leaving you free to manage your own affairs and establish your religion.
“And gave you,” of religious and worldly blessings, “what He had not given to anyone else in the worlds.” At that time, they were the best of creation and the most honored by Allah Most High, and He had bestowed upon them blessings that He had not given to others.
Thus, he reminded them of their religious and worldly blessings, which should have led them to faith and steadfastness in it, as well as firmness in battle and readiness to undertake it. He therefore said: “My people, enter the Holy Land.”
That is, the purified land, “which Allah has ordained for you.” He gave them news that should have reassured them—if they truly believed and affirmed Allah’s word—namely, that Allah had decreed that they would enter it and prevail over their enemy. “Do not turn back”—that is, retreat—“upon your heels, or you will return as losers,” for you will have ⦗228⦘ lost your worldly good by forfeiting victory over your enemies and the conquest of your land, and your good in the Hereafter by forfeiting the reward and deserving punishment for your disobedience. They then spoke words revealing the weakness of their hearts, the cowardice of their souls, and their lack of concern for the command of Allah and His messenger:
“Moses, there is a mighty people in it,” possessed of great strength and courage. They meant that this prevented them from entering it.
“We shall never enter it until they leave it. If they leave it, then we will enter.” This arose from cowardice and lack of certainty. Had they possessed sound judgment, they would have known that they were all children of Adam, and that the truly strong are those whom Allah supports with strength from Himself, for there is no power and no strength except through Allah. They would also have known that they would be granted victory over them, since Allah had made them a specific promise to that effect.
“Two men among those who feared”—Allah Most High—said this to encourage their people and urge them to fight their enemy and take possession of the land. “Allah had blessed them both” with divine enablement and with speaking the truth at a moment that required words such as theirs. He had also blessed them with patience and certainty.
“Enter upon them through the gate. Once you enter it, you will surely be victorious.” That is, nothing stood between them and victory except that they resolve to attack and enter upon their enemies through the gate. Once they entered, the enemy would be routed. The two men then instructed them to equip themselves with the mightiest provision of all, saying: “Put your trust in Allah, if you are believers.” Reliance upon Allah—especially in such a situation—makes matters easy and brings victory over one’s enemies. This indicates that reliance upon Allah is obligatory and that a servant’s reliance is commensurate with his faith. Yet these words proved of no avail to them, nor did reproach benefit them. They therefore spoke as abject men: