Ash-Shu'araa (The Poets)

21. “So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers.”

In this noble verse Moses (as) tells the reason of his escape after that event.

He (as) says:

“So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers.”

The commentators are of different opinions about the purpose of the Qur’anic word /hukm/ in this verse. Is it the position of prophethood or knowledge and cognizance? But by paying attention to the rest of the verse which sets the position of prophethood in front of the position of wisdom, it gets clear that it is something other than prophethood and mission.

Another evidence for this subject is verse 79 of Surah ’Al-i-‘Imran, No. 3:

“It is not for a human being that Allah should give him the Book, the judgment and the Prophethood, then he should say to people: ‘Be my servants rather than Allah’s...”

Basically the Arabic word ‘Hukm’ originally means to prevent for reforming, therefore snaffle is called ‘Hakamah’ in Arabic language. Then this word has been applied to saying something that is wisdom, and in this relation, knowledge and intellect have been called /hukm/, too.

There may be said that it is understood from verse 14 of Surah Al-Qasas, No. 28 that Moses (as) had achieved the position of wisdom and knowledge before this event; when it says:

“And when he reached his maturity and became full grown, We granted him wisdom and knowledge...”

After this verse the affair of killing that man is mentioned through some verses next to it.

The answer to this question is that knowledge and wisdom has got various levels and Moses (as) had reached one level formerly and he reached a higher level of it at the time of appointing as prophet.

Imam Ali (as) was once asked that why, after the Prophet (S), did he not gain his due with the help of sword and why he did not fight with his former caliphates as he fought with Talhe, Zubayr, and Mu‘awiyah.

Imam Ali (as) said:

“Sometimes it is necessary to be silent. Did not ’Ibrahim (as) say to people: “And I shall withdraw from you and what you call on besides Allah...”?1

Did not Aaron say:

“...verily the people judged me weak and had well-nigh slain me...”?2

Did not Yusuf (as) say:

“...‘My Lord! The Prison is dearer to me than that to which they invite me...?”3

Did not Moses (as) tell them:

“So I fled from you when I feared you...”?4

Did not Lut (as) say for the demand of the wrong-doers:

“...‘Would that I had the power against you or I might take refuge in a strong support’?”5 Therefore other friends of Allah sometimes have to be silent or to be in reclusion.”