Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (7/834)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

of Allah and His decree. It was an exchange between a noble angel and a prophet spoken to by Allah, each distinguished by a quality that set him apart from ordinary people and from the usual course of human experience in the particular respect in which he was distinguished. Their case, therefore, must not be measured against that of others. Allah chose Moses for His messages and His speech, and supported him with manifest signs and dazzling miracles, such as the radiant hand, the staff, the parting of the sea, and other matters spoken of by the Quran and indicated by the reports. All of this was an honor with which Allah honored him.

When his death drew near—he being a human being who naturally disliked death and perceptibly felt its pain—Allah dealt gently with him: He did not bring it upon him suddenly, nor command the angel charged with it to seize him by force. Rather, He sent him to Moses to warn him of death, and commanded him to appear before him in human form as a test. When Moses saw him, he found his appearance strange and was alarmed by his presence, so he defended himself by striking him. This put out the eye that had been formed in the human guise in which he had come to him, not the angelic form in which he had been created.

Moses, peace be upon him, was by nature zealous and fierce, as Allah has related to us in His Book concerning his striking of the Egyptian, his casting down of the Tablets, and his seizing his brother Aaron by the head and pulling him toward himself. It has also been reported that, when he became angry, his cap would burst into flame. The established principle of the religion permits one to repel someone who intends one harm, as stated in the hadith: “Whoever looks into the home of a people without their permission, it is lawful for them to put out his eye.” (1)

Thus, when Moses saw someone in human form rush at him, seeking to harm him and intent on his destruction, without reassuring him or informing him that he was a messenger from his Lord, he defended himself; and as a result, the man lost his eye. When the angel returned to his Lord, Allah restored his eye and sent him back to Moses, so that when the Prophet of Allah, peace be upon him, saw that the eye which had been put out was sound again, he would know that he was Allah’s messenger, sent to take his soul. Moses then submitted to his command and willingly accepted His decree. And all of this

(1) Its source reference was given shortly above.

الله ﷾ وحُكمه، وهو مجادلة بين ملك كريم، ونبي كليم، كلُّ واحد منهما مخصوص بصفة خرج بها عن حكم عوامِّ البشر، ومجاري عاداتهم في المعنى الذي خُصَّ به، فلا يعتبر حالهما بحال غيرهما، قد اصطفى الله ﷾ موسى برسالاته وبكلامه، وأيده بالآيات الظاهرة، والمعجزات الباهرة، كاليد البيضاء، والعصا، وانفلاق البحر، وغيرهما مما نطق به القرآن، ودلّت عليه الآثار، وكل ذلك إكرام من الله ﷿ أكرمه بها، فلما دنت وفاته- وهو بشرٌ يكره الموت طبعاً، ويجد ألمه حساً-؛ لطف له بأن لم يفاجئه به بغتة، ولم يأمر الملك الموكل به أن يأخذه به قهراً؛ لكن أرسله إليه منذراً بالموت، وأمره بالتعرض له على سبيل الامتحان في صورة بشرٍ، فلما رآه موسى استنكر شأنه، واستوعر مكانه، فاحتجز منه دفعاً عن نفسه بما كان من صكه إياه، فأتى ذلك على عينه التي ركبت في الصورة البشرية التي جاءه فيها، دون صورة الملكية التي هو مجبول عليها، وقد كان في طبع موسى ﷺ حمِيَّةٌ وحِدّةٌ على ما قص الله علينا من أمره في كتابه من وكزه القبطي، وإلقائه الألواح، وأخذه برأس أخيه يجره إليه. وروي أنه كان إذا غضب اشتعلت قلنسوته ناراً، وقد جرت سنة الدين بدفع من قصدك بسوء، كما جاء في الحديث: "من اطلع في بيت قوم بغير إذنهم حلّ لهم أن يفقأوا عينه" (١) ، فلما نظر موسى إلى شخص في صورة بشر هجم عليه يُريد نفسه، ويقصد هلاكه، وهو لا يثبته، ولا يعرفه أنه رسول ربه؛ دفعه عن نفسه، فكان فيه ذهاب عينه، فلما عاد الملك إلى ربه، ردّ الله إليه عينه، وأعاده رسولاً إليه؛ ليعلم نبي الله ﵇ إذا رأى صحة عينه المفقوءة- أنه رسول الله بعثه لقبض روحه، فاستسلم حينئذٍ لأمره، وطاب نفساً بقضائه، وكلُّ ذلك

(١) تقدم تخريجه قريباً.