Ramadan Lecture Series 1447 A.H.

Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi

Lecture Twenty-Five

Sunday, 26 Ramadan 1447 A.H. (15 March 2026 A.D.)

COURTESY TRANSLATION

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I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Compassionate, the Merciful.

Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that our master Muhammad is His servant, Messenger, and Last Prophet.

O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.

O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting, the Merciful.

Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.

In this lecture, we continue our reflection on the blessed verses that recount the story of Prophet Musa (PBUH) and his journey from Midian back to Egypt—focusing especially on that great moment in the blessed valley, where he received the divine mission and revelation and where Allah (Glory be to Him) spoke to him directly. We have previously discussed this very topic in light of the blessed verses from Surah Al-Qasas, Surah An-Naml, and Surah Taha. We reflected on the verses from Surah Taha, where Allah (Glory be to Him) says, {'And you had killed a person, then We brought you out of the trouble, and We tried you in various ways. Then you lived a number of years amidst the people of Midian. Then you came here as pre-destined, O Musa!' And I have prepared you for Myself' }. After Allah responded to Musa (PBUH), granting him what he asked for, He reminded him of His great favour upon him—that he had been under Allah’s care and protection from the very beginning. Allah (Glory be to Him) created him and showered him with immense care throughout the different stages of his life, first and foremost during his childhood and then in the challenges he faced later on. As one example, Allah brought him out of the trouble following the incident of the killing, facilitated his migration safely and securely, and protected him from the consequences and repercussions of that incident. Likewise, through the difficulties he faced both before and after his migration, he was being prepared to carry the divine message. He became accustomed to hardship, facing various problems and undergoing multiple experiences and challenges that strengthened his resolve and equipped him to endure adversity. Even during his period of refuge in Midian, he received further preparation as part of Allah’s divine plan.

Therefore, as Allah (Glory be to Him) said in the blessed verse, {'Then you came here as pre-destined, O Musa!'}, his return from Midian to Egypt was not by coincidence. Rather, it was by divine planning and arrangement. Allah (Glory be to Him) had determined the necessary period for Musa to remain in Midian so he would be prepared to a certain level for his mission. That also had to do with the changes and circumstances Allah would, as mentioned earlier, bring about to make the timing most suitable for him to carry out his mission. Thus, the timing itself was decreed by Allah, the Mighty, the Knowing, in accordance with His wisdom and perfect planning. The same applies to the period of preparing Musa (PBUH) for the great mission—during that period, he had reached the level required for that mission through divine preparation. Despite that, he would continue to receive care and guidance from Allah and continue his journey of spiritual growth. Indeed, human, spiritual, moral, and mission-oriented growth is a continuous, ever-ascending journey for the messengers and prophets—one that lasts until the end of their lives. Therefore, he came at a time when the conditions were more favourable for the mission than ever before.

{'And I have prepared you for Myself'}—here, Allah informs him that He has specially prepared him for the mission of delivering the message, confronting tyranny, and saving an oppressed and wronged, people. This mission is part of the mercy, wisdom, and might of Allah and stems from His establishment of justice among His servants. Thus, Allah perfected him and made him fit for the message: strong in facing hardships, courageous, possessing high morale, eager to guide people, patient, forbearing, capable of enduring difficulties, and filled with mercy and benevolence. Indeed, he carried compassion within him, a sincere desire for the good of others, and a spirit of benevolence towards Allah’s servants. At the same time, he was trustworthy in conveying the divine message, noble in himself and in his actions—just as Allah described him in Surah Ad-Dukhan as {'a noble messenger'}.

Allah (Glory be to Him) reminded him of all of this:

  • First, to remind him of the favour that Allah had bestowed upon him and the responsibility it entails to be grateful.
  • Second, to boost his morale and remind him of Allah's grace and the preparations He has made for him, as he would engage in a mission for which he is well-suited—one that Allah has equipped and prepared him for.

{'Go, you and your brother, with My signs'}. Allah had answered the prayer of Musa, commissioning his brother Harun to serve alongside him as a messenger, a prophet, and an assistant: {'Go, you and your brother, with My signs, and do not be slack in My remembrance'}. Then, the blessed verses from Surah Taha lead us to a different scene: one showing us Musa and Harun together, in a state of preparation to carry out their mission and turning to Allah for guidance. However, before we move to this scene, let's look back at the verses in Surah Al-Qasas, as they also complete some important aspects of the story during his journey back, before Prophet Musa (PBUH) reached Egypt.

After the second miracle shown to him by Allah, which is the sign of the hand—{'Insert your hand into your cloak, and it will come out white without any disease'}—Allah tells him, {'And press your arm to your side for removing fear'}. This is something that Allah (the Almighty) mentioned in the blessed verses of Surah Al-Qasas: {'And press your arm to your side for removing fear'}. So he was ordered to bring his arm close for removing fear. This is because when Prophet Musa (PBUH) was startled by the staff, which Allah made into a living snake, he ran in fear. Indeed, fear is an instinctive feeling, and to help him manage and overcome this instinctive fear, Allah instructed him to press his arm to his side. Perhaps Musa continued to experience fear, especially considering the difficult circumstances, challenges, and dangers facing him. It is natural for a person to feel fear when facing such circumstances and challenges. Fear is a natural human instinct, but what matters is how a person overcomes or successfully manages his fear in critical moments. Allah (the Almighty) granted Musa (PBUH) this amazing means, which serves as a sign from Him to Musa—it is part of Allah's support for him, strengthening his heart and addressing any feelings of fear arising from what would normally be frightening. It is human instinct to feel fear when facing daunting situations.

{'Thus, these are two proofs from your Lord to Firaawn and his court. Indeed, they are transgressing people'}. The phrase {these are two proofs} refers to the two miracles given to Musa (PBUH). The first was the miracle of his staff, which Allah caused to become a living snake that moved swiftly; that very snake turned into a massive, terrifying serpent when Musa (PBUH) faced Firaawn and his magicians. The second was the miracle of his hand, which would emerge from his pocket radiant with a brilliant, spotless whiteness. So these are two proofs—miracles with which Allah supported Musa, demonstrating his truthfulness as a messenger from Him, the Almighty.

Miracles are divine signs granted to messengers that are beyond human capability. People cannot produce anything like them; they are given by Allah (the Almighty) to His messengers as confirmation of their truthfulness, distinguishing between those who falsely claim prophethood and those who are truly sent by Allah.

This is in addition to the content of their message. So several elements come together in the case of the messengers and prophets:

  • Firstly, the message itself is a manifest truth, supported by evidence. Whether in calling to the oneness of Allah or speaking about the Hereafter, their message is backed by strong and evident proofs—drawn from life, from Allah’s creation, and from signs that reflect His wisdom and power. Their message is not baseless speculation, myths, or irrational claims; rather, it is fully in harmony with the natural disposition upon which Allah created humanity.
  • In addition, the messengers and prophets (PBUT) are known among their people for their integrity, wisdom, purity of soul, noble character, and human excellence. This further reinforces the credibility of their message.
  • Alongside all of this, Allah grants them extraordinary signs—miracles that people clearly recognise as beyond human capacity. These serve as decisive evidence that what they bring is not from themselves, but from Allah (Glory be to Him).

{'Thus, these are two proofs from your Lord to Firaawn and his court. Indeed, they are transgressing people'}. {'To Firaawn and his court'}—the court is the elites of the people, the high-ranking officials of his state who support him in his tyranny, falsehood, and criminality. This is because tyrants are typically surrounded by those who aid them in their tyranny—individuals who are transgressing, criminal, and wicked. The concept of transgression is a negative title, referring to those who deviate from the path of truth, sound human nature, fairness, justice, and noble morals—those who turn away from all of that and instead move towards crime, corruption, and the commission of acts of disobedience and sins.

Allah (Glory be to Him), being the very source of all truth, has made it strong and in harmony with the innate human nature. The sound human nature upon which Allah created humanity testifies to it. He has made it a clear truth; that is, its clarity is inseparable from it being the truth. Furthermore, He has established clear proofs and evidence for it from various sources: His creation, the order and governance of existence, and reality itself. In addition to all of that, Allah has supported the prophets and messengers (PBUH&F) with miracles that testify to the truthfulness of their prophethood and their message.

Thus, this is the nature of the truth from Allah (Glory be to Him): It comes to us supported by clear, powerful proofs, arguments, and evidence. Therefore, when this truth—which has come to us from Allah—is met with denial, disbelief in any of its forms, rejection, obstinacy, and refusal to accept it, this is considered an offence against Allah (Glory be to Him). At the same time, it is an offence against the principles of justice and goodness, and it leads to harmful consequences in people's lives. This is because the alternative to truth is falsehood and misguidance; the alternative to goodness is evil and wrongdoing; the alternative to justice is oppression and tyranny; and the alternative to uprightness is criminality and corruption—and so on.

Therefore, we find that Allah (Glory be to Him) brings forth the truth to confront the tyranny of Firaawn and his court and supporters. It is the truth to which people are called to return, because it is the foundation upon which life ought to be established and through which life is set aright and remains upright.

{'Thus, these are two proofs from your Lord.'} This is because Musa (PBUH) was acting within the framework of the divine mission, in his capacity as a servant of Allah (Glory be to Him). This mission itself is rooted in Allah's Lordship over His servants, for He is the Lord who cares for His servants by guiding them, by establishing justice among them, and by showing them mercy. In other words, this mission is an extension of Allah's Lordship and His mercy towards His servants. Thus, the staff and the hand were two signs that served as proof of the truthfulness of the message and as evidence for Prophet Musa (PBUH). They were also great and manifest miracles that testified to his prophethood and helped establish the proof against Firaawn and his court.

At this point, Musa said, {'My Lord, I have killed one of them, so I fear that they will kill me. And my brother Harun is more fluent than me in speech, so send him with me as a helper to bear me out. I am afraid they may accuse me of lying'}. We have previously discussed what this means, showing that Musa (PBUH) outlined an issue that could serve as an obstacle that would hinder him from carrying out this mission. He feared that they might hasten to kill him before he could even convey the message. Hence, he expressed his need for someone to assist him—namely, his brother Harun (PBUH)—and thus he put forward this request.

{'He said, "We will strengthen your arm with your brother"'}. This means Allah would strengthen him through his brother, making him a support and aid for him. {'And we will give both of you such a power'}—dominance, strength, awe, and a sense of fear that would protect them from being killed—{'that they cannot reach you'}, not by killing, torture, imprisonment, or anything that would prevent them from conveying the message of Allah (Glory be to Him). {'With Our signs, you and your followers will be the victors'}: Allah will make means of victory and triumph for them and for those who followed them, and these means are the signs—foremost among them the sign of the staff. Allah made these signs the cause of their victory and triumph over Firaawn, his people, and his court.

Then we return to the same context in the blessed verses of Surah Taha, after Allah said to him, {'Go, you and your brother, with My signs, and do not be slack in My remembrance'}. Here, that scene becomes complete before us in the sacred valley of Tewa, where revelation was given to Musa (PBUH) and where he was commissioned with the message and what followed thereafter. What would naturally be expected is that Musa (PBUH) would return from the sacred valley with a flame from the fire (to warm his family) and some guidance about the path, which he had originally gone to obtain. Yet he returned bearing the sacred message—returning with a tremendous mission. He went for one thing, but came back with something immensely greater.

Musa's return to his family—after Allah had honoured him with the message, and following the blessed atmosphere of revelation and divine light—was a state beyond what we can fully imagine or adequately express: the radiance and light that had come upon him, his psychological and spiritual state, and more besides. When returning to his family, he undoubtedly continued his journey towards Egypt, likely entering it without drawing the attention of Firaawn's forces and henchmen, until he reached his family there.

Some historical accounts and biographies mention that Harun (PBUH) went out to meet him outside Egypt, received him there, and then entered Egypt with him—they both entered together—but Allah knows best. Anyways, after the arrival of Prophet Musa (PBUH) in Egypt, there is no doubt that he would proceed to carry out his mission. At that point, his brother Harun (PBUT) would join him, after Allah had also informed him of the mission and after he had met Musa, which made him know of it and become a partner even in the revelation.

Thus, before their going to Firaawn's palace to deliver the message and establish the proof, there was a distinct stage. The stage in the blessed verses of Surah Taha is connected to the first stage, although the verses may move us from one scene to another while drawing attention to the link between them. Here, we find that Allah (Glory be to Him) informs us about Musa and Harun as He commands them to go to Firaawn to carry out this prophetic mission: {'Go, both of you, to Firaawn; he has indeed transgressed. And speak to him in soft words so that he may take heed or have fear'}. We observe how this theme—the title of tyranny—is repeatedly associated with Firaawn. We discussed this in previous lectures, as it encompasses all the forms of deviation that characterised him across various domains: immorality, criminality, and corruption in its many forms. Yet, in all of these, he reached the level of sheer tyranny, transgressing every boundary. He harnessed immense power and vast resources, through his authority and the enormous capabilities at his disposal, and directed them towards that end. His tyranny extended even to his own self, as he came to imagine that he alone was worthy of divinity and that people should submit to him with absolute obedience as a god. This point, too, will be addressed later in the context of his dialogue with Musa (PBUH).

{'Go, both of you, to Firaawn; he has indeed transgressed. And speak to him in soft words so that he may take heed or have fear'}: At the outset, we find that Allah (Glory be to Him) intended for Musa and Harun (PBUT), in their prophetic mission, to establish the proof against Firaawn. For this reason, He commanded them to convey the message to him with gentle speech: {'And speak to him in soft words so that he may take heed or have fear'}. That is, they were to address him in a manner free from harshness, hurtful language, or provocation—leaving him without any excuse. In that case, he would not be able to claim that the manner of delivery was provocative or offensive or that it deviated from the essential purpose of conveying the message.

{'And speak to him in soft words so that he may take heed or have fear'}: Here, we see how the establishment of the proof, the granting of opportunity, and the use of gentle speech—free from provocation, through hurtful or harsh words—shaped the manner in which they addressed him. This reflects Allah's mercy towards His servants and His way of establishing the proof against them. This is expressed in His saying (Glory be to Him), {'And speak to him in soft words so that he may take heed or have fear.'} {'So that he may take heed'} through what they would remind him of: the essential truths that remind him of Allah, His Lordship, and the fact that he is but His servant, who must respond to His commands and desist from his tyranny. {'Or have fear'}—that is, he may fear divine punishment and warning that would befall him in case he persisted in his oppression.

Here, as previously noted, we find in the expression {'so that he may take heed or have fear'} that, although Allah already knows that Firaawn will neither take heed nor fear, nor accept guidance and truth, nor respond, He nevertheless wanted the delivery of the message by Musa and Harun (PBUT) to proceed from a standpoint of genuine concern—even for Firaawn’s guidance—and with the aim of establishing the proof against him. The initial stage with him is one of establishing the proof: giving him the opportunity, should he wish, to return to Allah. Thereafter, when he denies, persists in stubbornness, clings to falsehood, and turns to oppose the truth after the proof has been established, the situation changes, ultimately culminating in his destruction—when Allah destroyed him and his soldiers with him. However, in going to him to deliver the message, Allah wanted them to go with this concern for his guidance and the guidance of others, and to establish the proof against him—not in a state of despair that might affect even their manner of speaking. For when one addresses someone of whom one has completely lost hope—expecting no acceptance whatsoever—one’s argument and reasoning may become deficient, falling short of adequately establishing the proof, and even the style of delivery itself may be affected.

This is a fundamental lesson in calling to Allah and striving to guide people, particularly in the context of establishing the proof: One must present the message of guidance in a way that is free from provocation, especially—as we have mentioned—in the early stages of establishing the proof. This is a lesson for all, and we will see, for example, the kind of expression that Allah (Glory be to Him) taught them: What this gentle speech looks like, as a model to be followed.

In this very situation, we observe that both of them are addressed together by Allah, and that they, in turn, turn to Him, expressing what they perceive as a potential obstacle that might affect their ability to carry out this mission. The context here is one of drawing strength from Allah: In the face of their fears, and of what they know of Firaawn’s extreme tyranny, arrogance, and overwhelming insolence, they turn to Allah to seek strength, support, assistance, and reinforcement. {'They said, “Our Lord, we fear that he may hasten against us or that he may transgress”'}. {'That he may hasten against us'} means that he might rush to kill, torture, or imprison them before they are able to deliver the message, thereby preventing them from conveying it. Thus, they seek from Allah His assistance and care. {'Or that he may transgress'}—that is, his reaction, upon their arrival to deliver the message, could be one of intensified tyranny and criminal aggression.

{'He said, “Do not fear. Verily, I am with you both, hearing and seeing "'}. Allah (Glory be to Him) reassures them and promises them His care, support, and protection. This expression—{'Verily, I am with you both'}—is the most comprehensive, powerful, and profound expression of the extent of divine care. It encompasses granting them success, guiding them aright, strengthening them, supporting them, protecting them, and shielding them from harm. It also includes safeguarding them from the tyranny of Firaawn and granting them complete support—in short, it encompasses every form of essential care they would need from Allah (Glory be to Him).

As for His statement, {'hearing and seeing '}, it means that nothing whatsoever of their situation is hidden from Him when they go to Firaawn. He knows everything: He hears what they say, what Firaawn says, and what his chiefs say, and He sees all things. Nothing at all is hidden from Him.

We find that this divine promise—that Allah is with both of them—is further affirmed as a general principle for the prophets and for the believers in their duties of faith. In other words, it is not limited only to the messengers and prophets in their prophetic missions, but extends also to the believers in their faith-driven responsibilities: in their striving in the cause of Allah (Glory be to Him) and in their efforts to establish His religion. The promises found in the Holy Quran are indeed numerous; however, what is lacking is true belief in them. Indeed, this is a fundamental condition of faith itself: Faith is neither complete nor truly realised except through belief in Allah’s promises and His warnings.

  • For example, Allah says in the Holy Quran, {'And fight the polytheists all together, as they fight you all together, and be sure that Allah is with the righteous'}. This is a clear promise that when we respond to Allah’s commands, strive in His cause, and act with piety—that is, in accordance with His guidance, without neglecting it or transgressing its bounds—then Allah grants us every form of care: support, guidance, steadfastness, reinforcement, and victory. {'Allah is with the righteous'}—that is, He protects them, supports them, grants them victory, guides them, strengthens them, and grants them success, and more besides.
  • Another example is found in His saying: {'How many small groups have overcome the large groups by the will of Allah. And Allah is with the patient'}, affirming again that He is with those who are patient. This is the case when we strive in the cause of Allah with patience, for patience is essential in undertaking great responsibilities, and such responsibilities truly require and deserve patience.
  • Likewise, we find another promise in His saying: {'O you who have attained faith, if you stand for Allah, He will grant you victory and strengthen your foothold'}. Allah also says, {'For it is Our duty to grant victory to the believers'}.
  • This is also clear in His words: {'They can never inflict harm on you, except a little annoyance. But if they meet you in battle, they will flee, and they will have no helpers'}.

The Holy Quran contains many promises to the believers—assurances that Allah will be with them and support them as they carry out their responsibilities of faith.

{'So come to him and say, "We are the messengers of your Lord. So let the children of Israel go with us, and do not persecute them. We have come to you with a sign from your Lord; and peace be upon the one who follows the guidance. Verily, it has been revealed to us that the punishment is for the one who denies and turns away"'}. Here, through these blessed Quranic verses, we turn to another scene in the story of Musa and Harun (PBUT): They have reached the palace of Firaawn, entered it, and begun their mission by conveying the message to him.

We will discuss this, Allah willing, in the next lecture.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah, have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory. You are the Hearer of Prayer!

Peace be upon you and the mercy of Allah and His blessings.