Life verses How does the criticism of friends become the happiness of enemies?

Is it possible to unintentionally weaken friends and make opponents happy with the aim of correcting a mistake? The Quranic narration of the encounter between Prophet Moses (pbuh) and Prophet Harun (pbuh) gives a thought-provoking answer to this question; A narrative that, while emphasizing the necessity of confronting deviance, tells about the importance of maintaining solidarity and avoiding behaviors that provide an excuse for the ill-wishers to slander.

According to the Missionary Thought and Culture Base, the Holy Quran, in the narration of the encounter between Prophet Moses (pbuh) and Prophet Harun (pbuh), points out an important point in managing disputes; Even when faced with errors and deviations, one should be careful that the way of criticism and dealing does not weaken the collective cohesion and the arrogance of ill-wishers. This Quranic narrative, while explaining the necessity of a serious reaction against deviance, emphasizes the importance of preserving unity and avoiding providing grounds for blaming individuals by enemies.

Difference is a natural thing; Weakening of solidarity, a preventable consequence

In family and social relationships as well as between religious and cultural groups, disagreement and criticism is a natural phenomenon; But the way to face differences is very important. If the members of a group cannot manage their differences in a measured manner, the result may be weakening solidarity, impairing unity, and providing grounds for the joy and abuse of opponents.

According to the narration of the field, the Holy Qur'an deals with this issue from an interesting angle in the story of Hazrat Musa and Hazrat Harun (peace be upon them). When Prophet Musa (pbuh) was faced with the deviance of his people and their conversion to calf worship after returning from the divine rendezvous, he reacted with anger and sadness and accused his brother Harun (pbuh).

God says in verse 150 of Surah Araf:

"And when Moses returned to the angry people, he said, "I have left you behind because you hastened the command of your Lord. And I threw the tablets and took them at the head of the house of Yajurah.

In response, Hazrat Haroon (a.s.) explained to his brother his difficult situation and the circumstances in which he was placed, and asked him not to behave in a way that would create a basis for the enemies' slander before clarifying all aspects of the matter.

"O son of mother, don't take my life or my head, I'm afraid that you will say that there is a division between the children of Israel, and you will not wait." Saying."

Hazrat Harun (a.s.) then emphasized that the people had put him under pressure and pushed him to the point of killing him, and asked Hazrat Musa (a.s.) not to provide a basis for their abuse by behavior that would cause him to be blamed by the opponents.

Next we read verse 150 of Surah A'raf:

"Ibn Umm said that the people have weakened me and they are going to kill me, so don't be ashamed of the enemies and don't make fun of the people. "The evildoers."

moral point; Let's criticize, but don't make your ground

This Quranic narration shows that dealing with errors and deviations sometimes requires a clear warning and even a serious reaction; But along with this necessity, we must also pay attention to the consequences of our behavior. Criticism of a person or a member of a group should not be done in a way that ill-wishers can use it to destroy people, weaken solidarity or create more differences.

In family, social relationships and especially in religious and cultural groups, management of differences requires precision and foresight. Sometimes, the principle of criticism may be true, but the way of expression or the time and place of it may have adverse consequences. Therefore, a balance must be established between the necessity of correcting the error and avoiding providing the basis for abuse by others.

sample interpretation; The anger of Prophet Moses (pbuh), a reaction to wake up the society

In the sample interpretation, the strong reaction of Hazrat Musa (pbuh) has been examined from two aspects: first, it was an expression of his intense discomfort and internal inflammation against the deviation of the people from worshiping God to calf worship; Second, this behavior could be an effective means to wake up the Israelites and make them realize the ugliness and depth of their error.

According to this interpretation, Hazrat Musa (pbuh) was faced with a scene that put the foundation of monotheistic beliefs of the people and the achievements of his mission at risk. From this point of view, his strong reaction should be examined in the context of the sensitivity of the issue and the need to inform the society about the consequences of deviation.

The interpretation of the example emphasizes that in such a situation, gentle and gentle instructions might not have had enough effect on the people; Therefore, the decisive reaction of Prophet Moses (pbuh) could play an educational role and confront the Israelites with the importance and depth of their error.

Tafsir al-Mizan; The difference between divine commandments and ways of life

In Tafsir al-Mizan, the issue of infallibility of the prophets and how to evaluate the behavior of Hazrat Musa (pbuh) has been taken into consideration. According to this point of view, the proofs of the Prophets' infallibility refer to their immunity in matters related to receiving and communicating divine decrees and do not necessarily include all the differences related to the recognition of situations and ways of behavior in life.

In this commentary, the taking of the head and hair of Prophet Harun (pbuh) has also been examined in the context of Prophet Musa (pbuh)'s reaction to the perception he had of his brother's performance at that moment; A reaction that had an educational and educational aspect, not the announcement or implementation of a decree of divine decrees.

Accordingly, when Hazrat Haroon (a.s.) explained his situation and Hazrat Musa (a.s.) was aware of his innocence, he asked God for forgiveness and mercy for himself and his brother.

It is stated in verse 151 of Surah A'raf:

"He said, Lord, forgive me and my brother, and enter us into Your mercy, and You are the Most Merciful of the Merciful."

Tafsir of Atib al-Bayan; A reminder that has a message beyond the direct audience

In the interpretation of Atib al-Bayan, considering the prophethood of Harun (a.s.) and his duty of forbidding evil, the possibility has been raised that the treatment of Prophet Moses (a.s.) can be considered as a kind of indirect warning to the people; This means that the apparent addressee of the meeting was Hazrat Harun (AS), but the main purpose was to inform people and warn them about the consequences of their behavior.

On this basis, the reaction of Hazrat Musa (pbuh) could have made people understand how serious the deviation is and that they should not consider it a small issue or something that can be ignored.

interpretation of light; Sometimes society needs a serious warning

Tafsir Noor also pays attention to one of the educational dimensions of this story: in the way of propaganda and guidance, sometimes different and effective methods should be used to awaken public opinion and shake a society that has become indifferent to error.

From this point of view, the dealings of Prophet Moses (pbuh) with his successor, along with other interpretive aspects, can indicate the importance of serious warnings in situations where the basic beliefs and values of society are under threat.

summary; Error correction without weakening the correlation

The story of Prophet Moses and Aaron (peace be upon him) is a reminder that facing a mistake requires correct recognition of the situation and choosing the right way to deal with it. Sometimes decisiveness is necessary to prevent deviation, and sometimes one should be careful that differences between people of the same group do not become a factor for weakening trust and solidarity.

The moral message of this narrative is that in addition to adhering to the right and the necessity of correcting mistakes, we should not neglect the consequences of our behavior and speech; Because ill-considered criticism or inappropriate treatment can provide a basis for blaming people and abuse by ill-wishers. Therefore, the art of conflict management is to close the way to the division and happiness of the enemies while maintaining the principles and confronting the deviation.