Where is the infallibility of Moses pbuh in this meeting?

Where is the infallibility of Moses pbuh in this meeting?

Infallibility is holding fast to Allah to refrain from what is prohibited by Allah. And it has two sides, a side from the servant which is sincerity, and a side from the Lord swt which is support.

So every human being, in this case, has the capability of infallibility placed within his human nature, and the Proofs (Hujja) of Allah pbut are unique because of their degree of sincerity, as by this sincerity to Allah swt, they have reached a level at which the support descending unto and upon them becomes like a fortress protecting them from the prohibitions of Allah. Also, the Proofs pbut are unique in that He who knows the truths and the destiny and fate of each human has stated their infallibility and commanded obedience to them because they do not lead people into misguidance nor do they take them out of guidance.

Moses pbuh is a prophet from Uli Al-Azem from the messengers.

Moses pbuh is a prophet sent by Allah, he is infallible, and his infallibility was stated [by Allah swt].

Yet, Allah swt still commands him to follow the Virtuous Servant and not to go against him, and he himself has vowed not to go against the Virtuous Servant,

﴾He [Moses] said, “You will find me, if Allah wills, to be patient and not disobeying a command of yours.”﴿,

but he broke his vow and went against the Virtuous Servant.

If the breach was once and at one instance, then it would have been easy. However, he has went against [the Virtuous Servant] in all trials and tests. They were three, and he went against [the Virtuous Servant] in all three, meaning that Moses pbuh here went against the command of Allah, and if you do not wish to say that he went against a direct command, then let it be that he went against his own vow. And this definitely breaches the infallibility here and in this situation.

From this situation, journey, and its events we can:

• Understand the meaning of infallibility clearly.

• Also understand that it is in ranks.

• Understand that for the Proofs of Allah, whose infallibility has been stated [by Allah], infallibility has a bare minimum limit which cannot be crossed. And that is the limit in which they meet the condition for which their infallibility is stated [by Allah]. The condition is that they do not take the people out of guidance nor do they lead them into misguidance.

• We also understand that if the infallible pbuh was assigned to that [a task] which is above his rank, he would not be infallible in that rank to which he has not ascended.

• We understand that this breach of the infallibility of the infallible at a higher rank does not breach his infallibility at the lower rank.

• We also understand and know the answer to the disobedience of Adam and how it does not breach his infallibility,

121. ﴾And Adam disobeyed his Lord, so went astray.﴿,

-Surat Taha (Taha) 20.

as his test was at a higher level to make it clear to him and others that he does not have intense ability,^[1] and that the possessor of intense ability and the true successor of Allah in His land is from Adam’s lineage and he is Muhammad pbuhap, so the true successor of Allah to be aspired to is Muhammad pbuhap and not Adam, so what is needed is the dispatching successor of Allah and not the dispatched successor of Allah.^[2]

• We also understand that the knowledge and the practiced knowledge are the foundation of the infallibility of the infallible. Therefore the infallible is made infallible based on the degree of his knowledge and practiced knowledge, which actually returns back to the same two sides (sincerity and support),

114. ﴾Say, “O Lord, increase me in knowledge.”﴿.

-Surat Taha (Taha) 20.

And from this point on the reason for failing at a higher level is the deficiency of both knowledge and practiced knowledge of the infallible pbuh, preventing them from achieving that rank and the higher level.

• We also understand why Allah has mentioned to some of the infallibiles that they are unjust, in His saying swt,

32. ﴾Then We bequeathed the Book unto those whom We selected of Our servants, some of them are unjust towards themselves, some are just, and some are forerunners in the good deeds, by the permission of Allah. That is the great favor.﴿,

-Surat Fatir (Originator) 35.

as those who were described as unjust towards themselves are among the selected servants who inherited the Book and they are the infallibles. And their injustice towards themselves was their shortcoming in elevation, or it is fair to say their shortcoming in sincerity, which has prevented the support [from Allah] to reach a higher rank, or in particular, prevented the overflow of knowledge and practicing knowledge to reach a higher rank. And this shortcoming is definitely injustice towards the self, because it is a loss of a higher rank, and a loss of elevation to a higher rank. Thus, for them, the test in that higher rank corresponds with failure.^[3]

• We also understand that the test at the higher rank is not associated with performing or not performing the action, as much as it is associated with who the action is performed against, as in the possessor of that higher rank himself and what is related to him such as his knowledge and practicing knowledge. So the disobedience of Adam pbuh was associated with the tree and its violation more than with the fruit, so the real disobedience was the violation against the tree and not the eating of the fruit

35. ﴾and do not approach this tree, for then you will be of the unjust.﴿,

-Surat Al-Baqara (The Cow) 2.

and the tree was Mohammad and his progeny pbut. Also for Moses pbuh, the objection against the knowledgeable one was the mistake which he repeated, so his test was not in the three issues as much it was in the knowledgeable one himself:

67. ﴾He [the servant] said, “Verily You will not be able to have patience with me.”

68. “And how are you to be patient about that which you have not been told about?”

69. He [Moses] said, “You will find me, if Allah wills, to be patient and not disobeying a command of yours.”﴿

-Surat Al-Kahf (The Cave) 18.

Ponder these verses well and pay attention to these two words “with me,” meaning that he [the Virtuous Servant] is saying that as long as I am accompanying you, you will be negligent and you will refuse my leadership of you.

The truth is that all of Moses’ pbuh objections were to the infallible leadership that he knows to be from Allah, and that is why the responses of the knowledgeable one to Moses pbuh were strong and strict, whereas if the issue was only associated with the ignorance of Moses pbuh of the reasons [for the actions of the Virtuous Servant], then Moses pbuh would have been excused, and there would be no need to treat Moses pbuh in such a strict manner.

In addition, if we paid close attention to the verses and to how the knowledgeable one explains the reason for Moses’ pbuh impatience with him as being due to ignorance about the knowledgeable one himself because he is above Moses and from a rank higher than him,

86. ﴾“And how are you to be patient about that which you have not been told about?”﴿,

-Surat Al-Kahf (The Cave) 18.

meaning that you will not be able to be patient with me because you do not know me, and it is not as he who reads this verse imagines that perhaps what is meant here is that Moses pbuh is only ignorant of the reasons behind the actions of the knowledgeable one. And for this, look at what the answer of Moses pbuh was, and pay close attention to it,

69. ﴾He [Moses] said, “You will find me, if Allah wills, to be patient and not disobeying a command of yours.”﴿,

-Surat Al-Kahf (The Cave) 18.

and let us pay close attention to the words of Moses pbuh,

﴾“not disobeying a command of yours.”﴿,

so the matter is associated with the Virtuous Servant himself and not his actions, so the test of Moses pbuh was in the Virtuous Servant pbuh himself and not in his actions, meaning that the test was a duplicate of the first well-known test which is the test of the angels and Iblis in Adam pbuh. It is a test in prostrating once again which was repeated with Moses pbuh in this instance, and Moses pbuh was not a refuser of prostration like Iblis (Allah curse him), and he pbuh is far from such a thing, nor was he an objector prior to prostration like the angels pbut were, rather he pbuh had initiated the prostration, however he lifted his head from his prostration three times, and it is fair to say that they were three unequal times; the last time being the least. And he who understands this will know that the difference between Moses pbuh and the angels is major and great as Moses pbuh is better than the angels and this has been clarified here. The angels had the knowledge of Adam proven to them prior to their prostration to him, whereas Moses pbuh initiated the prostration without question,

﴾He [Moses] said, “You will find me, if Allah wills, to be patient and not disobeying a command of yours.”﴿.

So how would this pure and sacred one, Moses pbuh, not be a prophet from Uli Al-Azem from the messengers, as this is his state of obedience?

• We also understand that the test of the lower with the higher does not occur except by the higher descending to the lower. And the truth is that the ascension of the lower to the higher is not possible without the change of the degree of sincerity attached to him and his work, and hence the matter is restricted by the descent of the higher to the lower, and herein is the test, as the creation or the human being specifically, always imagines that the one who is coexistent with him is at the same level of his, equal to him, or beneath him,

27. ﴾We only see you as a human being, like ourselves﴿

-Surat Hud (Hud) 11.

10. ﴾They said, “You are nothing except human beings like ourselves﴿

-Surat Ibrahim (Ibrahim) 14.

47. ﴾And they said, “Are we to believe in two human beings like ourselves?”﴿

-Surat Al-Mumenoon (The Believers) 23.

154. ﴾You are nothing except a human being like us, so bring a sign if you are one of the honest ones﴿

-Surat Ash-Shuara (The Poets) 26.

186. ﴾And you are not but a human being like ourselves, and we verily believe you to be from the liars.﴿

-Surat Ash-Shuara (The Poets) 26.

15. ﴾They said, “You are not but human beings like ourselves. And the Merciful has not sent down anything, verily you only lie.”﴿

-Surat Ya Seen (Ya Seen) 36.

Rather, he does not usually believe that he is higher than him except when he finds something which clearly distinguishes him such as knowledge for example, which made the angels acknowledge the favor of Adam. Or perhaps, the matter might reach [the extent] that the human wants something which forces him to believe in this favor. This is why the ignorant ones, who are the majority of people, request miracles which compel them into believing in the preference of the messengers pbut, in order for them to believe in their preference and their right to leadership,

154. ﴾You are nothing except a human being like us, so bring a sign if you are one of the honest ones﴿,

-Surat Ash-Shuara (The Poets) 26.

and certainly each one to his own extent. So the prophets pbut are better than the angels, and are not like these ignorant ones. But the darkness which made the angels object, and made these ignorant ones deny the messengers pbut, is also present within the prophets pbut and within Moses pbuh, but in a very miniscule degree that only caused Moses pbuh to overlook and object so that after just moments, he would regret his objection and overlooking,

﴾He [Moses] said, “Do not hold against me what I have forgotten, nor overwhelm me with difficulty in my matter.”﴿.

Pay close attention to the words of Moses,

﴾“nor overwhelm me with difficulty in my matter.”﴿.

This means that Moses is telling the Virtuous Servant that this is my state and you are aware of it, so do not leave me and complete this journey with me so that I may learn more. Then after that he neglects and asks, so he finds nothing but the vow that he will leave the asking, and he finds nothing but to confess that he has overlooked and failed, and had no patience with the Virtuous Servant.

﴾“If I ask you about a thing after this, do not keep me in your company. You would then have been fully excused from me”﴿,

and that is why the words of Moses pbuh were not in the form of an objection or a question the third time, but rather a suggestion,

﴾so [Moses] said, “If you had wished, you could have taken a wage in exchange for it.”﴿.

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