seekeroftruth
Well-Known Member
Quran 28:14. And when he reached his maturity, and became established, We gave him wisdom and knowledge. Thus do We reward the virtuous.
15. Once he entered the city, unnoticed by its people. He found in it two men fighting—one of his own sect, and one from his enemies. The one of his sect solicited his assistance against the one from his enemies; so Moses punched him, and put an end to him. He said, “This is of Satan's doing; he is an enemy that openly misleads.”
16. He said, “My Lord, I have wronged myself, so forgive me.” So He forgave him. He is the Forgiver, the Merciful.
17. He said, “My Lord, in as much as you have favored me, I will never be a supporter of the criminals.”
18. The next morning, he went about in the city, fearful and vigilant, when the man who had sought his assistance the day before was shouting out to him. Moses said to him, “You are clearly a troublemaker.”
19. As he was about to strike the one who was their enemy, he said, “O Moses, do you intend to kill me, as you killed someone yesterday? You only want to be a bully in the land, and do not want to be a peacemaker.”
20. And a man came from the farthest part of the city running. He said, “O Moses, the authorities are considering killing you, so leave; I am giving you good advice.”
21. So he left, fearful and vigilant. He said, “My Lord, deliver me from the wrongdoing people.
Here's the commentary.The word “this”, in Moses’ statement, refers to the punishment which he had given to the Egyptian, the meaning being that it was on account of his devilish deed that the Egyptian had been so punished. The Rabbinical explanation of Exod. 2:12, which mentions Moses’ slaying the Egyptian, is that the Egyptian merited death “because he had forced an Israelitish woman to commit adultery with him”. The Qur’ån does not name the offence, but there is no doubt that it calls his offence a devilish deed.
Verse17 shows clearly that Moses did not consider himself as one who had done an unjust deed or helped a guilty person.
Moses’ prayer is not evidence of his being guilty, for the words ˚alamtu nafsß mean I have caused detriment to myself, the primary significance of ˚ulm being naq© (T), or making to suffer loss or detriment (LL), and this is the meaning adopted in 7:160 and 18:33. Òalama-h∂ also signifies he imposed upon him a burden that was above his power or ability. The meaning here is that he had risked his own life in giving help to another.
Moses had helped the man on the first occasion because he was oppressed, but now this very man was oppressing another. Therefore he refused to help him.
My mother had a saying... "Lay down with dogs.... get up with flees". Moses must have laid with some dogs. According to the commentary... Moses happened upon a fight.... and he was asked to help. The man he slugged.... well he died. Apparently, according to the commentary and the verses.... a rape [date rape... adultery rape] had been perpetrated by the Egyptian.... Moses was raised Egyptian.... and Moses killed him. The way I heard it.... the Egyptian was beating a slave Hebrew and Moses beat the Egyptian to death. Either way.... Moses killed an Egyptian... and that would bring the whole empire down on him.
It wasn't really something Moses plotted out and executed. Moses reacted to the situation and picked the wrong side..... and it came back to bite him.
Of course.... one huge difference between Moses and the Hebrew he assisted.... Moses was remorseful. Moses owned his guilt... and the guy he helped.... he was going to ride that guilt all the way to enslaving Moses. At the least... he would have Moses jailed for murder.... so no one would be the wiser.
Moses killed an Egyptian.... and now, raised an Egyptian.... but blood of a Hebrew.... Moses is in some serious trouble.
Moses picked the wrong side.
