In the Shade of the Qur'an by Sayyid Qutb

“Ţā. Sīn. Mīm. These are verses of the Book that makes things clear.” (Verses 1-2) The sūrah begins with these three separate letters to make clear that it is from letters like these that the Qur’ān is composed. Its verses are of a greatly superior quality and of much finer import than what is normally composed by people: “These are verses of the Book that makes things clear.” (Verse 2) Thus, this book is not the work of ordinary people; for no one can produce its like. It is revelation that God relates to His servants, reflecting His incomparable ability, and the truth that is at the heart of everything God makes, large or small: “We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.” (Verse 3) It is then to the believers that this book is addressed. It is meant to remould and cultivate them, pointing out their way for them and showing them the code to implement. The stories related in this sūrah are meant for those believers, because they are the ones who will benefit from them.

This direct relation from God imparts an air of the special care taken of believers, making them feel worthy and important. How could they fail to realize this, when it is God Almighty that relates His book to His Messenger for their own sake. Being believers, they have the necessary qualities to receive such sublime care: “for people who will believe.” (Verse 3)

The sūrah then relates the story of Moses and Pharaoh, right from its very first moment, when Moses was born. Although Moses’ story is related in many other sūrahs, it is never recounted from the very beginning anywhere else. It is this very beginning, describing the difficult circumstances in which Moses was born, powerless among a people who had long been persecuted and humiliated by Pharaoh, that serves as the main theme of the sūrah. It shows the hand of the divine will working openly, without any apparent human medium, striking directly at the root of tyranny and injustice. It thus gives support and empowerment to the oppressed. This is a concept that the small and weak Muslim minority in Makkah needed to fully understand. It was equally important that the powerful majority be made well aware of it too.

In the majority of cases, Moses’ story, frequently related in other sūrahs, begins with him receiving his message, giving an account of how strong faith stands up to tyrannical power, and eventually leading to the triumph of faith and the defeat of tyranny. But this is not the message this sūrah intends to give. Its message is that when evil is at its zenith, it carries the cause of its own destruction, and when aggression is let loose, it does not need people to fight and repel it. God will intervene to support the powerless who are made to suffer at its hands. He will then save the good elements among them, educating them and making them leaders of mankind and the inheritors of the earth.

Such is the purpose of relating this story in this sūrah. Hence, it begins with the episode that highlights this aspect. Every story related in the Qur’ān is told in the way that best serves the purpose of the sūrah in which it occurs. It is a means to educate people and to emphasize concepts, values and meanings. Hence, it is made to fit smoothly with the context in which it occurs.

The episodes of Moses’ story that are told here are those of his birth in exceptionally difficult circumstances and how God took care of him; his youth and the wisdom and knowledge God imparted to him. It also covers the events that occurred; how he killed an Egyptian, fled from Egypt after learning about a plot to kill him, his marriage in the land of Madyan and the time he spent there. It then moves on to his being called by God and given his message; the confrontation with Pharaoh and his people and how they rejected both Moses and Aaron, and finally a quick reference to Pharaoh’s ultimate end.

The first two episodes, which are mentioned only in this sūrah, are treated at length because they bring to the fore the open challenge to aggressive tyranny. We clearly see how Pharaoh is totally unable to evade God’s will despite all his precautions and manoeuvres: “But it was Our will... to let Pharaoh, Hāmān and their hosts experience at their [i.e. the oppressed] hands the very things against which they were taking precautions.” (Verse 6)

Following the Qur’ānic method, the story is actually shown in a series of scenes with some gaps in between that are left to our imagination. In fact the reader does not miss anything of the events and images that are left out between scenes. On the contrary, we actually enjoy the active participation of our imagination. The first episode is recounted in five scenes, while the second takes up nine scenes, followed by four scenes in the third episode. In between each two episodes there is a wide or narrow gap, as is between scenes, allowing the curtains to drop and be lifted again.

Before relating the events of the story, however, the sūrah sets the scene against which it all unfolds, thus telling us the story’s overall purpose:

Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption. But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions. (Verses 4-6)

Thus the stage is set, and the hand that controls events is shown, together with the goal to be achieved. Declaring to whom this hand belongs right at the outset is intentional and fits the drift of the story from beginning to end.

We do not know for certain the identity of the Pharaoh in whose reign these events took place. Defining specific historical periods is not important in Qur’ānic stories, as these do not contribute anything to their morals. It is sufficient that we know that it all took place long after the Prophet Joseph’s time. It was Joseph who brought his father, Jacob or Israel, and his brothers to Egypt where they lived for several generations and, thus, becoming a large community.

When the Pharaoh of this story took power, he attributed to himself too much personal power and divided the people of Egypt into castes.

The Children of Israel were the most oppressed group during his reign, because they followed a religion different from the one he and his own people followed. They believed in the faith preached by their first grandfather, Abraham, and his grandson, Jacob. Despite all the distortions that had crept into their faith, they still retained their basic belief in the One God and denied Pharaoh’s claims to be a deity. Indeed, they rejected Pharaohnic polytheism altogether.

The tyrant felt that the presence of this community represented a threat to his throne, not least because they could side with hostile neighbours. He could not, however, expel them because of their large numbers, amounting to hundreds of thousands. He, therefore, hit on a devilish plan to forestall the danger he anticipated from such a community that did not recognize him as their deity. His plan involved putting them to do the hardest and most dangerous of jobs, thereby ensuring their suffering. On top of all this, he slew their male children at birth, but spared their female offspring. This ensured that their women would be much larger in number than their men, and so weaken them. Historical reports also suggest that he appointed birth attendants to inform him of what children were born to the Israelites, in this way enabling the slaying of all the males, showing no compassion for their tender age. It was in such circumstances that Moses was born: “Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption.” (Verse 4)

God, however, wanted and willed something totally different from what this tyrant wanted. Despotic rulers are often deceived by their own power and the means available to them. They forget God, His power and His planning, thinking that they choose what they wish both for themselves and for their enemies. They believe that nothing can stop them from fulfilling their own agenda.

God declares here what He wishes and challenges Pharaoh, Hāmān10 and their hosts, telling them that whatever precautions they might take will be of no avail:

“But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions.” (Verses 5-6) Thus God wants to grant the oppressed some of His gifts, which He does not specify, and to change their situation making them leaders after they have been subjected to other people’s leadership. He also wanted to give them the Holy Land once they had attained a degree of faith and righteousness which made them worthy of it. God’s intent, then was to give the Children of Israel power and security, and at the same time foil Pharaoh’s plans.

Thus the sūrah paints a clear picture of both the existing situation and the future one. It does this prior to its recounting of events so as to place Pharaoh’s boasting power, which to human sensibilities appears enormous, face to face with God’s infinite power, against which nothing can stand.

The stage is thus set and the audience’s interest so focused that they are now eager to know how this objective can be achieved. This adds life to the story; it is as though it is being acted out now, rather than centuries ago. Such is the general Qur’ānic method of storytelling.

The story begins and we are told how God’s hand works directly, and not through anyone else. Moses was born under the sort of difficult circumstances the sūrah has described: a newborn baby in great danger. We almost see the knife being taken out to cut his throat. His mother is so worried, fearing that the news of his birth might reach the despotic authorities. She is well aware that if it did she would not be able to protect or hide him. How could she prevent him from crying and so betraying his presence? She knew herself to be helpless and powerless.

At this point God’s hand intervenes, making direct contact with the worried mother, and inspiring her with what to do: “We revealed to the mother of Moses: ‘Breast- feed him, and then when you have cause to fear for him, cast him in the river, and have no fear and do not grieve.’” (Verse 7) What sort of inspiration is this? A caring mother suckling her child is told to cast him into the river should she fear for his life. She is told, however, not to fear or grieve for him: “have no fear and do not grieve.” He will be under the care of the One who provides all security and dispels all fear. He will be looked after by the hand which makes the fire a cool and relaxing place, and makes the sea a place of shelter and repose. No Pharaoh dare come near anyone this hand protects.

“We shall restore him to you.” (Verse 7) You need not fear for his life or worry about his being taken away from you. “And shall make him one of Our messengers.” (Verse 7)

This is a promise for the future, and God’s promise is certain to come true.

This is the first scene showing a worried mother as she received a clear, reassuring revelation that promises a bright future. The revelation removes all fear and worry from her heart, giving her peace and reassurance. The sūrah does not mention how she reacted or how she carried out the instructions. Instead, the curtains fall only to rise again bringing us the next scene.

“Pharaoh’s household picked him up.” (Verse 8) Is this the security promised her?

Does it augur the fulfilment of the happy news she has been given? How, when she feared for her son none other than Pharaoh and his household? It is they that now have him. Nothing could have worried her more than her child falling into their hands. Here, we see the challenge thrown down openly, in full view of all. It is a challenge to Pharaoh, Hāmān and their hosts. They were chasing down every newborn male in Moses’ community because of fear for their own positions. Their spies were everywhere, so that no newly born boy could escape their watchful eyes.

Now God’s hand effortlessly puts into their very own midst such a child. It is indeed the child who will bring about their downfall. He is now in their hands and he is helpless, unable to fend for himself. Indeed, he cannot cry for help, should he be in danger.

The purpose behind delivering the child to Pharaoh is also clearly stated: “So [in time] he would become an enemy to them and a source of grief” (Verse 8) He will certainly be an open foe, challenging them, and bringing grief and sorrow. “Pharaoh, Hāmān and their hosts were sinners indeed.” (Verse 8)

Yet how will all this come about when the child is so helpless? The sūrah tells us straightaway: “Pharaoh’s wife said. - A joy to the eye he will be for me and for you. Do not kill him. He may well be of use to us, or we may adopt him as our son. ‘They had no inkling [of what was to happen].” (Verse 9) God’s hand not only delivers the child into Pharaoh’s fortified palace by way of an open challenge, it also takes him right into his wife’s heart, thus providing him with loving protection. It thus gives him a thin, transparent cover of love overflowing from a woman’s heart. Thus, he needs neither weapons, authority nor money for his protection. Such love defies Pharaoh, his despotism and his fear for his kingdom. Pharaoh is too small and humble in God’s measure: the child needs no more than this thin covering of love to enjoy complete protection from him.

“A joy to the eye he will be for me and for you.” (Verse 9) This is how she describes the child brought to them, the one who will become their enemy and bring them all, except for the woman herself, much grief. “Do not kill him,” yet it is he who will bring about Pharaoh’s end. “He may well be of use to us, or we may adopt him as our son,” when it will be through him that their fate will be sealed. “They had no inkling [of what was to happen].” (Verse 9) What irony! Thus ends the second scene and the curtains fall here temporarily.

What about his mother though, who must have been justifiably apprehensive? “By the morning an aching void came over the heart of Moses’ mother, and she would indeed have disclosed his identity had We not strengthened her heart so that she could continue to have faith.” (Verse 10) She did as she was told and threw her child into the river. Where is he now though? Where has the river carried him? She might well have asked herself how she could have done such a thing. How could she even hope that he would find security in the midst of such danger?

The sūrah portrays a telling picture of a poor mother’s anxious heart. It is “a void’, one whereby she is unable to think or act. “She would indeed have disclosed his identity,” betraying her own secret. We can imagine her being driven in a moment of despair to give the whole thing away: “Had We not strengthened her heart,” giving her added strength to deal with this very difficult situation. “So that she could continue to have faith.” (Verse 10) She needed to have faith in God’s promise, to be patient in the adversity she was faced with and to continue to follow His guidance.

She nevertheless exerted her own efforts so as to know what had happened to the child: “She said to his sister: ‘Follow him.’“ (Verse 11) She asked her daughter to follow the child in his box floating along the river, so as to know whether he survived or not. The girl did as instructed, seeking to establish what happened to her baby brother. She went into different quarters and markets, and she soon saw him from a distance, carried by some of Pharaoh’s servants who were looking for someone to suckle him. At this point things regain an air of calm:

So she watched him from a distance, while they were unaware. Right from the very beginning We caused him to refuse all nurses’ breasts. So, his sister said: “Shall I direct you to a family who might bring him up for you and take good care of him?’ (Verses 11-12)

Here we see the working of God’s will completing its scheme to thwart Pharaoh. It brings the child to them, they pick him up, and furthermore they are made to love him from the very first moment. Thus, they look for a suckling mother for him, but God made him refuse all breasts to increase their confusion and helplessness. Every time a new breast was offered to him he refused it. Thus they feared for the child’s life. They continued in this situation until his sister saw him at a distance and recognized him. She soon realized how eager they were to find someone who could take care of him. She carefully approached them: “Shall I direct you to a family who might bring him up for you and take good care of him?” (Verse 12) They were delighted with what she said, hoping that it could be true and that the child would be saved.

This fourth scene is over, and the next one starts immediately, showing the child back with his mother, thriving, well protected by Pharaoh and cared for by his wife.

While fear was everywhere around him, he enjoyed complete security: “Thus We restored him to his mother, so that she might rejoice in him and grieve no more, and that she might know that God’s promise always comes true; even though most people do not know this.” (Verse 13)

The sūrah does not tell us anything about the many years that separate its first two episodes: namely Moses’ birth and rescue and the second showing him as a mature adult in his prime. We do not know what happened after he was restored to his mother for suckling, how he was brought up in Pharaoh’s palace, what sort of relation he had with his real mother after he was weaned, what position he had in the palace or outside it when he grew up. Nor are we told anything about Moses’ faith during these years, when God took care of him, preparing him, in the midst of Pharaoh’s worshippers and priest, for the mission which would, in time, be assigned to him.

The sūrah is silent on all these points. As it starts its narration of the second episode, we see a fully mature Moses, a man endowed with wisdom and knowledge, and one granted the reward of righteous people: “When he attained his full manhood and became fully mature, We bestowed on him wisdom and knowledge. Thus do We reward those who do good.” (Verse 14)

This verse identifies a man of full physical growth and mental maturity, a stage of life normally attained when a person is around 30 years of age. Did Moses stay in Pharaoh’s palace as his adopted son until he reached such an age? Did he move elsewhere given how uncomfortable he must have felt with the prevailing state of affairs? How could Moses, with his pure and untainted nature, feel otherwise? His mother must have informed him of his true identity, the community to which he belonged, and its faith. He certainly witnessed the injustice and persecution meted out to his people, as also the extensive corruption prevalent in Egyptian society.

We have no evidence pointing to any of this, but the development of events imparts a feeling of how things moved. The granting of wisdom and knowledge to Moses is followed by this comment: “Thus do We reward those who do good.” This suggests that he did well, and God rewarded him with superior knowledge and wisdom:

One day he entered the city at a time when its people were unaware [of his presence].

He found there two men fighting, one belonging to his own people and the other to his enemies. And the one from his own people cried out to him for help against the one from his enemies, whereupon Moses struck him down with his fist and killed him. He said: ‘This is of Satan’s doing! Indeed, he is an open foe, seeking to lead man astray.’ He then prayed: My Lord! I have certainly wronged myself so forgive me. ‘So He forgave him. He alone is Much-Forgiving, Merciful. He said: My Lord! For all that with which You have blessed me, never shall I give help to wrongdoers.’ (Verses 15- 17)

We are told that he ‘entered the city’, which we understand as the Egyptian capital.

Where had he come from so as to enter the city? Was he in the palace at Ein Shams?

Or had he deserted the palace and the capital but came in this time when the people were unaware of his presence? He might have come around noon when people were resting? Anyway, however he arrived, he nonetheless witnessed something not to his liking: “He found there two men fighting, one belonging to his own people and the other to his enemies. And the one from his own people cried out to him for help against the one from his enemies.” (Verse 15)

One of the two was an Egyptian, said to belong to Pharaoh’s staff, with some reports suggesting that he was his cook. The other was an Israelite. The two were fighting as Moses came into the city, and the Israelite appealed to him for help against their Egyptian enemy. How could this happen? How could an Israelite appeal to Moses, Pharaoh’s adopted son against another from Pharaoh’s court? This would not have happened if Moses was still residing in the palace, or if he was one of Pharaoh’s courtiers. It could only have happened if the Israelite was certain that Moses no longer had any contact with the palace, and that he was in reality an Israelite opposed to Pharaoh and sympathetic to his own people’s cause. This last possibility is more in line with Moses’ character. For it is unlikely that he would have tolerated life in the corrupt environment of the palace.

“Whereupon Moses struck him down with his fist and killed him.” (Verse 15) The Arabic word wakaza, used for “struck’, indicates a punch delivered with the full weight of one’s arm. We understand that Moses punched the man only once, and that this caused his death. We thus have an idea of Moses’ physical strength, his anger and the strength of his opposition to Pharaoh and those of his court.

However, it appears from the drift of the narrative that Moses did not intend to kill the Egyptian. Indeed, when he saw him lifeless, he regretted what he had done, attributing it to Satan’s temptation. His action was the result of anger, and anger is a devil or part of what Satan manipulates: “He said: This is of Satan’s doing! Indeed, he is an open foe, seeking to lead man astray.” (Verse 15)

He goes on to show genuine regret for what his anger caused, acknowledging that by so doing, he had wronged himself, had burdened himself with such results. He appealed to God for forgiveness. “He then prayed: My Lord! I have certainly wronged myself so forgive me.” (Verse 16) God responded to his prayer, knowing that his repentance was genuine: “So He forgave him. He alone is Much-Forgiving, Merciful.” It appears that his refined sense indicated to him that God had responded to his appeal and forgiven him. A believer’s heart, which has reached such a superior level of sensitivity, feels that his prayer has been answered once it is made. As he felt such acceptance, Moses trembled and made a firm pledge, considering this as part of his gratitude for God’s favours: “He said: My Lord.’ For all that with which You have blessed me, never shall I give help to wrongdoers.” (Verse 17) This is an absolute pledge and commitment to neither side with nor help wrongdoing people. It is a disavowal of wrongdoing in all shapes and forms, even though the person might feel strongly motivated to give such help by the need to rebel against injustice.

Thus Moses shows both his appreciation of God’s favours and his profound sorrow at the injustice he had committed. In all this, we see Moses as a passionate, spontaneous person, capable of reacting strongly to events and situations. Indeed, we will see such aspects of his character in several instances, not least in the very next scene:

Next morning, he was in the city, fearful, vigilant, when he saw the man who sought his help the day before again crying out to him for help. Moses said to him: ‘Indeed, you are clearly a quarrelsome fellow.’ But then, when he was about to strike the one who was their enemy, the latter exclaimed: ‘Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’ (Verses 18-19)

Only a day had passed since the first fight ended with the death of an Egyptian, followed by God’s acceptance of Moses’ repentance and Moses subsequent pledge never to support wrongdoing. Inevitably, he feared his offence be discovered. We see him on his guard, expecting a reaction at any moment. This again reflects his spontaneous character. We are given the impression that as he walked in the city’, which is normally a place of security, he experienced real fear.

That Moses should feel such fear suggests that at this stage he did not have any association with Pharaoh’s palace. Under tyranny, it is a trifling matter when anyone close to the palace kills a person. Indeed, such a person would not have entertained any fear, let alone expect any harm to befall him. Yet as he walked vigilantly, Moses looked up and there “he saw the man who sought his help the day before again crying out to him for help.” (Verse 18) The same man is again appealing to Moses for more support, and probably wanting him to do with this one what he did to the other the day before.

The image of the man falling dead only the day before was still vivid in Moses’ mind, as was his regret, repentance, and pledge to God. His fear that he may come to harm as a result was also genuinely felt, which explains Moses’ outburst accusing the Israelite of being quarrelsome: “Moses said to him: “Indeed, you are clearly a quarrelsome fellow.” (Verse 18) The man appeared to be involved in endless quarrels which inevitably enhanced angry feelings against the Children of Israel at a time when they could not protect themselves or mount a full- scale revolution. Nothing good could come from such animosity.

Yet Moses was nonetheless full of anger against the Egyptian and moved to strike him as he had the other. This again gives us a glimpse of his passionate and spontaneous personality, of how strongly he was affected by the injustice suffered by the Israelites and how keen he was to do whatever he could to repel aggression.

But then, when he was about to strike the one who was their enemy, the latter exclaimed: Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’ (Verse 19)

When injustice is widespread and values are undermined, good people will be greatly distressed to see wrongdoing practically shaping society’s laws and traditions, and corrupting people’s nature so as to make them accept injustice without a thought of taking action to repel it. Indeed people’s nature may suffer such degeneration that they may reproach the victim for resisting injustice. They may even describe as “tyrant in the land’ a person who tries to prevent injustice being done to him or to others, as this second Egyptian called Moses. The fact is that the situation where tyranny smites at will, with no one to resist it, has become so familiar that people tend to accept it as the norm that reflects good manners, propriety and sound social structure. Should anyone rise to destroy such foul structure, their outcry would be loud, calling such rebel a killer or a tyrant. He would be the recipient of much of their blame, while the wrongdoer will get away with little criticism, if at all.

The victim will be denied any justification, even though people realize that he could not tolerate injustice any longer.

Moses was so upset at the injustices suffered for so long by the Israelites that we see him first taking spontaneous action and then regretting it, then we see him moved to almost repeat the action he had earlier regretted. Therefore, God did not abandon him. On the contrary, He took care of him and responded to his prayer.

God knows human nature and that people have a limit for their tolerance. Therefore, when injustice is acute and the way to restore justice is blocked, the oppressed may well go on the attack, risking all. Hence we do not see Moses’ action painted in stark colours, as often happens when human nature becomes distorted in communities where injustice persists.

This is what we understand from the way the Qur’ān describes the two events and what follows. It neither provides justification for Moses’ action, nor does it exaggerate its significance. Perhaps its description of Moses as wronging himself stems from the fact that his action was motivated by ethnic affiliation when as God’s choice as His messenger he should have remained above all this. Or it may be that his action precipitated a fight with individuals who served tyranny, which is of little avail in achieving the ultimate goal of freedom. In this way, then, the whole situation was akin to that in Makkah when God restrained the Muslims from fighting until the appropriate time.

It nonetheless appears that accusing fingers were pointing in a certain way as regards the Egyptian’s death the day before. Perhaps Moses was suspected in the light of his outspoken criticism of Pharaoh’s tyranny. Or it may be that the Israelite had whispered to some of his own people, such that the secret was out, spreading beyond the Israelite community. We think this highly probable. For Moses to kill one of Pharaoh’s men would have brought joy to the Israelite community. Such a piece of news will easily and speedily circulate, giving comfort and satisfaction. This is easily enhanced if Moses was widely known to hate injustice and to support its victims.

Thus, when Moses seemed about to strike the second Egyptian, the latter confronted him with a clear accusation: “Do you want to kill me as you killed another man yesterday?” (Verse 19) He then continued his outburst, “You want only to become a tyrant in the land, and you do not want to be one who sets things right.” (Verse 19) Moses might well have been seen as a pious and virtuous man who would love to set things on the right course. Thus, the Egyptian reminds him of this, in effect accusing Moses of violating his own principles, being a tyrant rather than a reformer, killing people instead of setting their relations on the right course. The way this is phrased suggests that Moses was not at the time a member of Pharaoh’s court. Had he been thus considered, the Egyptian would not have dared to talk to him in such a way. He might have thought it better to take up a totally different line of address.

Some commentators suggest that these sentences were spoken by the Israelite rather than the Egyptian, in response to Moses saying to him, “Indeed, you are clearly a quarrelsome fellow.” These commentators say that the Israelite thought Moses was angry with him and wanted to strike him. Hence, he raised his voice revealing the secret he alone knew. They base their argument on the fact that the secret was unknown to the Egyptians. It is more likely, however, that the Egyptian was the one who said it. We have explained how the secret might have been aired, and also suggested that the Egyptians might in any case have divined the circumstances of the situation.

It appears that when the man reminded him of events the day before Moses did not proceed. The Egyptian was spared, left to run off and tell Pharaoh and his men that Moses was the killer. Here again there is a gap in the story. The next thing we are told of concerns a man hurrying from the farthest end of the city to warn Moses of a plot to do away with him. He further advised Moses that he should flee the city to save his life:

Then a man came at speed from the farthest end of the city. He said: Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice. (Verse 20)

This is clearly the work of God’s hand. At the right moment, something intervenes to carry out His will. The leading personalities of Pharaoh’s government were now aware that Moses was responsible for their compatriot’s death. They would have seen this as spelling danger, smacking of rebellion by the Children of Israel. Hence, Moses needed to be removed. Had it been an ordinary case of murder, it would have not deserved that Pharaoh and his chiefs be preoccupied with it. Therefore, God’s hand selected one of those very people to precipitate events. Most probably he was the one believer in Pharaoh’s household who had kept his faith secret and who is mentioned in detail in Sūrah 40, The Believer. He was chosen to go at speed from the farthest end of the city to warn Moses before Pharaoh’s men could reach him. It was a simple warning: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.” (Verse 20)

“So he left the city in fear, vigilant. He prayed: My Lord! Save me from all wrongdoing folk.” (Verse 21) Once more we see Moses’ spontaneous and passionate personality, as he reacts to different situations. He is in fear, on guard, directly appealing to God for help and protection. He seeks his security with God, prays for His care: “My Lord! Save me from all wrongdoing folk.” (Verse 21)

The sūrah follows him as he stealthily leaves the city, keeping on the alert, alone with no support other than what he hopes to receive from God Almighty. “And as he turned his face towards Madyan, he said: I do hope that my Lord will guide me to the right path.” (Verse 22)

Again we note certain prominent traits in Moses’ personality as he moves quickly along a desert road, trying to evade his chasers. He aims for Madyan, which is to the north of Ĥijāz in the Arabian Peninsula and to the south of Syria and Palestine. It is a very long journey, one which he undertakes with little preparedness. At the same time, we note how he is full of faith, surrendering himself to God, seeking His guidance: “I do hope that my Lord will guide me to the right path.” (Verse 22)

Once more we find Moses at the centre of a harrowing situation after having enjoyed not only a life of security but also one characterized by ease and affluence.

He is now alone lacking all apparent means of security, chased everywhere by Pharaoh and his troops. The Egyptians want to do to him now what they failed to do when he was a baby. But the hand that provided for him then will now protect him here. Thus, Moses is able to cover the long distance to Madyan where he is safe.

When he arrived at the wells of Madyan, he found there a large group of people drawing water [for their herds], and at some distance from them he found two women who were keeping back their flock. He asked them: “What is the matter with you two?’ They said: “We cannot water [our animals] until the herdsmen drive home. Our father is a very old man.’ So he watered their flock for them, and then he withdrew into the shade and prayed: My Lord! Truly am I in dire need of any good which You may send me.’ (Verses 23-24)

His long trek had taken him to Madyan, tired and exhausted. Yet the scene before him is one that a person with sound moral sense cannot condone. Moses sees many herdsmen and shepherds bringing their cattle and sheep to drink at the water, but two women stand aside, prevented from watering their flock. Those with a good sense of integrity and morality would have allowed the two women to water their sheep first and then leave before the men took care of their cattle. Despite his exhaustion, Moses, the stranger, could not accept what he saw. He stepped forward to ask the two ladies: “What is the matter with you two?” (Verse 23)

They appraised him of their situation: “They said: We cannot water [our animals] until the herdsmen and shepherds drive home. Our father is a very old man.” (Verse 23) As women, they could not fend for themselves in the midst of so many men.

Furthermore, their father was an old man who could not compete with younger and stronger men. Moses’ sense of fairness could not abide this. He stepped forward to put things right. He watered their flock for them before the rest, as honourable people should have done in the first place. He does not stop to consider his own position first, as a runaway in a place where he knows no one and where he has no support. Yet nothing stops him from acting as the honourable man he is.

“So he watered their flock for them.” (Verse 24) This testifies to his noble soul, one reared under God’s watchful eye. It also speaks of his physical strength, something that makes him feared even when exhausted by his long trek. It might be his mental rather than physical power that made the other shepherds hold him in awe. People are normally more affected by spiritual strength.

“Then he withdrew into the shade.” (Verse 24) This suggests that it was the hot season when Moses undertook his long journey. And then he sends a prayer: “My Lord! Truly am I in dire need of any good which You may send me.” (Verse 24) He seeks the physical shade to rest his tired limbs. He seeks the great shade spread by God, whose generosity is unlimited, to comfort his heart and soul. This is the essence of his prayer: “My Lord! Truly am I in dire need of any good which You may send me.” (Verse 24)

In my weakness in this lonely, hot place where I am a stranger, I am, my Lord, in dire need of Your kind help and endless favours. This whispered, passionate prayer reflects the warmth of Moses’ heart and his confident pursuit of God’s kindness. It tells us of the strong bond Moses feels with his Lord.

We have barely had time to absorb Moses’ passionate prayer when the sūrah quickly moves on to the next scene that ushers in an end to his troubles. This begins with the conjunction fa, indicating a quick sequence. It is as if the heavens rush to respond to Moses’ prayer:

One of the two women then came back to him, walking shyly, and said: My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25)

It is a quick rescue granted by God. It comes in the form of an invitation sent by the old man, who wants to extend his hospitality to Moses for his noble action. The invitation is delivered by “one of the two’ who came walking shyly,’ as a virtuous young woman should walk, displaying neither adornment nor temptation. She delivers the invitation in a brief and clear manner which the Qur’ān expresses as:

“My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) Shy as she was, she speaks clearly, without hesitation, and delivers her message in full. This is, again, a reflection of a pure and virtuous nature. Her shyness does not overcome her, because she is assured by her purity and virtue.

The sūrah ends this brief scene, limiting it to the delivery of the invitation and Moses’ acceptance. The next scene shows Moses with the old man whose name is withheld. Some reports say he was called Yathrūn and that he was the Prophet Shu`ayb’s nephew.11 “And when [Moses] went to him and told him his story, he said: Have no fear. You are now safe from those wrongdoing folk.” (Verse 25)

Moses was in need of security, as also of something to eat and drink, but his need for the former was stronger. Hence, the account given in the sūrah emphasizes this, making the first words the old man says in comment to Moses’ story: “Have no fear.” He wanted him to feel at ease by dispelling his fear. He then explains: “You are now safe from those wrongdoing folk.” (Verse 25) They have no authority over Madyan.

We then hear a feminine voice that reflects honesty and propriety: “Said one of the two women: My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.” (Verse 26) Both she and her sister have endured the hard task of tending sheep, fending for themselves in the midst of men. Neither of them is happy with this. They would prefer to be at home, doing the work of women, and not having to compete with strangers at grazing and watering places. They are, after all, virtuous women. Here, the one who speaks sees a young man, a stranger in their town, but at the same time someone who is strong and trustworthy. She has seen how the other shepherds held him in awe, making way for him when he watered her sheep. But he is in a weak position because he is a stranger. She also recognized him as worthy of trust when she noticed his sense of propriety as she delivered her father’s invitation to him. Hence, she advises her father to hire him so that he would spare her and her sister the trouble of doing a shepherd’s work. She commends him for his ability to do the work as also his honesty and integrity. As she gives this advice, she speaks clearly, without hesitation, fearing no misunderstanding or unworthy suggestion.

We need not bother ourselves with what commentators exaggerate about Moses’ physical strength, saying for example, that he, single- handed, lifted the stone covering the well. Normally, it would have taken 20 or 40 men to lift it. In fact, the well was not covered, but the herdsmen were watering their cattle and flocks, and Moses either moved them away while he watered the two women’s sheep, or joined them as they watered their own cattle.

Nor do we need to bother with those reports that speak about his integrity suggesting that he said to the woman that she should walk behind him and direct him as to which way to go. Thus, he would not see her walking in front of him. Other reports suggest that he said this after the wind lifted her skirts and exposed her legs.

All this is unnecessary, trying to remove suspicion that does not exist. Both Moses and the girl were naturally prudish, and this reflects in their normal behaviour, without any affectation.

The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses, one which could be the basis for a happy family. It is only natural that a young woman with a healthy, uncorrupted nature be inclined towards a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses that he marries one of his daughters in return for eight years work. Should Moses increase the period to ten years, this would be an added favour, not a commitment to which he would be held:

[The father] said: ‘I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.’ (Verse 27)

Frankly and simply the old man offered one of his daughters, without naming her, as a wife for Moses, but he might have felt that the intended girl was known to him as they seemed inclined towards each other. He stated this without any embarrassment, for the offer was one of marriage. There is after all nothing to be embarrassed about when the aim is to build a home and establish a family. It is only when people move away from sound, natural values, to observe unhealthy traditions, that they are unnecessarily restricted. Thus, in our social environment today, we see that no parent or guardian can approach a man of sound faith and integrity to propose that he should marry his daughter, sister or other relative. Such traditions make it imperative that the man or his parents should make the proposal, as it is improper that a proposal should be made by the woman’s side. The irony is that under such deviant traditions and in such social environment young men and women meet, talk and play together without any intention to get engaged to be married. Once the idea of marriage is entertained, affected shyness is observed and other barriers are erected to prevent any simple, frank and honest discussion.

During the Prophet’s lifetime, fathers used to offer their daughters to men in marriage. Indeed, women offered themselves to the Prophet or to whoever he wished them to marry. This was done in all honesty and propriety, without any embarrassment for anyone. `Umar offered his daughter in marriage to Abū Bakr first, but he did not answer, so he then offered her to `Uthmān but he regretfully declined.

Then `Umar told the Prophet who comforted him saying that God may give her a better husband than both. It was the Prophet who then married her. A woman also offered herself to the Prophet but he expressed his regret. She then placed herself under his care so as to marry her to whomever he thought suitable. He married her to a man who had nothing to offer as dowry except his having learnt two sūrahs, which he undertook to teach her. This, then, was the dowry she received.

With such an open and simple approach Islamic society used to build its homes.

Nothing needed to be done under cover, or with affected or devious means. This is exactly what the old man did with regard to Moses, promising not to impose any hardship on him or to ask of him what was beyond his means. He hoped that, with God’s grace, Moses would find him to be an upright man. This is the most appropriate way of talking about oneself. One neither boasts of one’s virtues nor emphatically states that one is a good person. One only hopes to be so, leaving the matter to God.

Moses accepted the offer, and the contract was made, clear and precise, with God as a witness: “Answered [Moses]: This is agreed between me and you. Whichever of the two terms I fulfil, I trust I shall not be wronged. God is the witness to all we say.” (Verse 28)

Contractual agreements must be made in all clarity, leaving no room for ambiguity. Neither parry should allow shyness or embarrassment to interfere with such purpose. Thus, Moses approves the offer and accepts the conditions outlined by the old man. He then repeats the main condition to ensure that there is no misunderstanding: “Whichever of the two terms I fulfil, I trust I shall not be wronged.” (Verse 28) Whether I stay eight or ten years I shall not be wronged with regard to the working conditions, or with being forced to stay ten years. Any stay beyond eight years is a matter of my own choice. “God is the witness to all we say.” (Verse 28) God is the witness who ensures justice between the two parties to any contract.

Moses put this so clearly because he was a straight and frank person who wanted the agreement to be absolutely clear and precise. Yet he also intended to stay the longer term, and did actually do so. The Prophet Muhammad (peace be upon him)

mentioned that Moses “spent the longer and better of the two terms.” [Related by al- Bukhārī.] Thus Moses found a place of security in his father-in-law’s home, having no fear of Pharaoh and his designs. This was certainly for a definite purpose God wanted to accomplish. We will now let this episode pass, as the sūrah does not state anything further about it.

The ten years agreed between the two men have passed, bringing us to the story’s third episode. We see Moses on the road again, backtracking along the route he had taken alone ten years previously. This time though he is travelling with his family.

The atmosphere on this second journey is totally different. He is about to receive, on the way, something that he could never have imagined. His Lord will call him and speak to him. He will assign to him the mission for which He has prepared him.

Moses is, thus, to deliver God’s message to Pharaoh and his nobles, asking them to release the Children of Israel so that they can worship God alone, associating no partners with Him, and taking possession of the land God has promised them. In this way, Moses would be an enemy and source of grief for Pharaoh, Hāmān and their hosts. In essence, he would bring about their downfall.

When Moses had fulfilled his term, and was travelling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: “Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves.’ But when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site:

Moses! Truly, I am God, the Lord of all the worlds. Throw down your stair’ But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back. [God said]: Moses! Draw near and have no fear! You are certainly secure. Now place your hand inside your garment, and it will come out [shining] white without blemish. Then draw your arm close to your side to allay your fear.

These, then, are two proof from your Lord to Pharaoh and his nobles. They are indeed wicked people. ‘He said: My Lord! I have killed one of them and I fear that they will kill me. And my brother, Aaron, is better in speech than I am. So send him with me as a helper, so that he would confirm what I say, for I fear that they will accuse me of lying.’ Said He: “We shall strengthen your arm with your brother, and will endow both of you with power, so that they will not be able to touch you. By virtue of Our signs shall you two and those who follow you prevail.’ (Verses 29-35)

Before we discuss this episode, we need to reflect a little on what God intended for Moses in those ten years, and the purpose behind his journeys away from and back to Egypt. We note that it was God’s hand that planned the way Moses’ life should unfold, step by step, right from the time he was a suckling newborn. It ensured that he was cast in the river so that Pharaoh’s household should pick him up. It endeared him to Pharaoh’s wife so that he was brought up in his enemy’s home. It then made him enter the city at a time when its people were unaware of him, only to kill one of its people. It then sent him a believer from among Pharaoh’s own household to warn him to leave the city. It then took care of him along the desert road to Madyan, when he travelled suddenly, alone and ill prepared. It took him to the old man where he stayed for ten years before returning to Egypt to receive his mission. We, thus, witness a long line of care, instruction and the gaining of experience before Moses is called and assigned his mission. His experience included being loved and pampered, spontaneous retaliation as a result of prolonged pressure, regret and repentance, being in fear for his life and chased, finding himself a lonely and hungry stranger, serving others as a shepherd after having lived in a palace, along with a multitude of small experiences, varied feelings, thoughts and understanding in addition to what God bestowed on him of knowledge and wisdom on reaching his prime.

To be entrusted with a divine message is a hard and multi-faceted task. The one so assigned needs a wealth of experience, understanding, knowledge and refinement in practical matters. They also need God’s special favours, His revelations and directives.

Apart from the message of Islam given to Muhammad (peace be upon him), Moses’ message is perhaps the hardest assigned to any prophet. He was sent to Pharaoh, the most tyrannical ruler on earth at the time. Pharaoh was also head of the longest established monarchy, and the most advanced civilization. Furthermore, he was a ruler that demanded to be worshipped by all his subjects.

Moses was sent to rescue a community that had long been humiliated, and who had long accepted humiliation as their lot. Humiliation corrupts human nature, obliterating its good, beautiful aspects and making what is rotten, filthy and decadent appear acceptable. To rescue such a community was a tough assignment.

Moreover, the people to be addressed by his message had deviated from their old faith. Their hearts were neither free to readily accept the new faith, nor could they conform to their original faith. Addressing such people would be difficult, made all the more so by the numerous deviations and innovations they had introduced over several generations.

In short, Moses was given the mission of rebuilding a nation, or, indeed, to build it from scratch. With his message, the Children of Israel became, for the first time, a separate community, with a special way of life, implementing a message.

Perhaps this is why the Qur’ān attaches such importance to this story. For it provides a complete example of building a nation on the basis of faith. We see all the internal and external difficulties, deviations and other impediments that stand in its way.

The ten years Moses spent in Madyan served as a learning period, separating the palace life Moses was used to during his childhood, and the hard life awaiting him as he advocated his message. Palace life has its own atmosphere and traditions. It imbibes influence on the people enjoying its comforts, even though they may be exemplary in their understanding, awareness and knowledge. Delivering a message from God requires that the messenger deal with all people, rich and poor, affluent and deprived, clean and dirty, refined and rough, good-natured and evil, strong and weak, patient in adversity and impulsive, etc. Poor people have their own habits in the food they eat, in their clothing, walking, concept of life, understanding of events, vision of life, talking and in the expression of their emotions. Such habits cannot easily be accepted by those who are accustomed to palatial splendour. The poor may be full of goodness, ready to accept faith and implement it, but the rich and privileged may find it very difficult to deal with the poor because they cannot accept the latter’s physical appearance and habits.

A divine message imposes certain standards of dedication coupled with a hard life. The rich may be prepared to sacrifice a life of ease, comfort and plenty, but they are rarely able to withstand hardship and deprivation for long. Therefore, God willed to reduce the standard of plenty Moses was used to, placing him instead in a community of shepherds so as to feel God’s grace. In this way, he would know what it was to experience fear and hunger, and what it means to have to work for a living.

Furthermore, he would no longer feel any revulsion towards the poor, with their habits, manners and naivety. Just as he was thrown onto the water’s ripples when he was a baby, now he is thrown into the sea of life in order to equip him for his task.

When Moses had completed his training in a foreign land, God’s hand directed him anew, returning him to the land of his birth, where his own community lived. It is there that he would start delivering his message. Beforehand, though, he must travel the same route he used during his flight from Egypt. Why should it be the same? His training had included knowledge of desert routes, this because he would be leading his people along the same route in obedience of God’s orders.

Thus, he would not need to depend on others, not even a guide. His people needed such a leader to show them which way to go at every turn, after they had lost their ability to think for themselves. Long had been their humiliation and subjugation.

Thus we realize how Moses was reared under God’s watchful eye, and how he received his life’s education so as to be ready to shoulder the burden of his message.

When Moses had fulfilled his term, and was travelling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves. (Verse 29)

What could have happened to Moses to make him return to Egypt when the terms of his contract with the old man were fulfilled? He had left it in fear, expecting death for his part in the unwitting murder of an Egyptian. What could have caused him to forget such danger when it was Pharaoh and his chiefs that wanted rid of him? It is the hand that guided his footsteps throughout his life. It might this time have guided him through natural feelings of nostalgia for one’s home and people. It might have reduced his sense of danger to a minimum, so that he could now take up the mission for which he was created and prepared.

Anyway, we see Moses on his return journey to Egypt, with his family, in the dark of the night, having lost his way. It was a cold night, which made him pleased at the sight of fire in the distance. He headed in that direction to get some information or a firebrand. This, then, is the first scene in this episode.

The second scene tells us of the great surprise prepared for Moses: “But when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site.” (Verse 30) We see him aiming towards the fire, and on the right bank of the valley. From here on this site is blessed. The whole universe now echoes the sublime address Moses receives “out of the tree’, which might have been the only tree there.

Moses received the direct call: “Moses! Truly, I am God, the Lord of all the worlds.” (Verse 30) He received it alone in a solitary valley, in the depths of night, but the whole universe responded, with the heavens and the earth reverberating it. We do not know how, or with which faculty or sense he received it, but he certainly received it with his whole being, as did the entire universe around him. He was able to receive it because he was reared under God’s watchful eye until he was ready for this moment. The universe recorded this sublime address, and the site where it took place became blessed as God, in all His majesty, revealed His presence there. The valley became distinguished by this great event, and Moses stood there in the noblest position a human being ever stood.

God then continued to give His instructions: “Throw down your stag?” (Verse 31)

Moses complied with the order, throwing down his staff. Only now it was no longer his staff but instead a writhing serpent, which was large in size but moving very fast:

“But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back.” (Verse 31) Moses was totally unprepared for this. Taken aback, he turned and set to flight. He did not even think of going back to find out what had happened to his staff, or to better see this preternatural happening. Such is the natural reaction of spontaneous people.

He then listened to his Lord’s address: “Draw near and have no fear! You are certainly secure.” (Verse 31) Again, we witness Moses experiencing fear and security in quick succession. Such contrasting emotions were indeed the essence of his life. In fact, this continuous interaction was deliberately instilled in him so as to counterbalance the Israelite’s inactivity and habitual acceptance of their humble position. His spontaneity was part of what God granted him so that he could fulfil his role.

He is told to come near and to have no fear. Needless to say, a person whose every step is watched over by God will always be safe and secure.

“Now place your hand inside your garment, and it will come out [shining) white without blemish.” (Verse 32) Again Moses did as he was instructed, putting his hand inside his garment’s top opening. Drawing it out, he received yet another shock. His hand was now a shining white, though clearly healthy. Its original colour would have been rather dark, weathered by the sun and elements. This change of colour thus symbolized the clear truth: one supported by undeniable, irrefutable evidence.

Again Moses’ spontaneous personality caught up with him as he trembled, struck with awe. But God’s care was soon forthcoming, giving him another instruction so as to calm him down: “Then draw your arm close to your side to allay your fear.” (Verse 32)

In the Arabic text, the word janāh is used to denote “side”, giving the impression that he draws it over himself like a bird, to reassure himself.

So Moses has now been given clear signs, causing him fear at first before he was reassured. Now it is time he learned of what lay ahead of him: “These, then, are two proofs from your Lord to Pharaoh and his nobles. They are indeed wicked people.” (Verse 32)

He is given a message to deliver to Pharaoh and his lieutenants, in fulfilment of the promise his mother was given when he was still a newborn baby: “We shall restore him to you, and shall make him one of Our messengers.” (Verse 7) Despite the passage of many years, the promise has remained true, given by God who always speaks the truth.

Moses now remembers that he had killed one of Pharaoh’s entourage and that he had to flee Egypt in order to save himself. As he was in the presence of his Lord who had honoured him beyond his wildest expectations, even to the point of meeting Him and being given clear signs, he felt the need to take precautions so that his message should not be brought to an abrupt end if he himself was killed: “He said:

My Lord! I have killed one of them and I fear that they will kill me.” (Verse 33)

He does not say this by way of apology, or to find a way out of his commission.

He only wanted to ensure that the message of truth would be advocated should his fears be well-founded. This reflects his keen desire to fulfil his task; a desire that is in line with Moses’ character as a man of strength, someone worthy of trust. He elaborates on his fears further: “And my brother, Aaron, is better in speech than I am. So send him with me as a helper, so that he would confirm what I say, for I fear that they will accuse me of lying.” (Verse 34) Aaron is more eloquent and better able to defend the message. He can provide much needed support, and can succeed Moses should he be killed.

Moses is reassured and his request is granted: “Said He: ‘We shall strengthen your arm with your brother, and will endow both of you with power, so that they will not be able to touch you. By virtue of Our signs shall you two and those who follow you prevail.” (Verse 35) It is not merely that God granted Moses’ request, but that He also gave him a greatly reassuring promise, endowing both brothers with power. Thus, they would not face the tyrant Pharaoh relying only on their own devices. They would go equipped with a source of power that cannot be resisted by any earthly force. No tyrant possessed the means to harm them: “They will not be able to touch you.” How could they when you enjoy God’s protection that creates a fence around you? But the good news Moses is given goes further than this, assuring him and his brother of the eventual outcome; namely, that the truth will be triumphant. They have been given signs from God, and these signs are the means of victory: “By virtue of Our signs shall you two and those who follow you prevail.” (Verse 35)

God’s power is thus seen to intervene directly, shaping events, working through no earthly force as a cover. The victory will come about through none of the causes that are familiar to people. Thus a new code of values will be established in people’s hearts based on faith and complete trust in God.

This awesome scene is closed; time passes and the location changes; Moses and Aaron are now facing Pharaoh, producing God’s clear signs, refuting the arguments of falsehood and explaining God’s guidance. The end is shown: drowning in this present life, and a curse in the life to come. All is expressed in a series of short, concise verses:

When Moses came to them with Our clear signs, they said: ‘This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old. ‘Moses replied: My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.’ ‘Nobles!’ said Pharaoh. ‘I know of no deity that you could have other than myself. Well, Hāmān, kindle for me a fire [to bake bricks] of clay, and then build me a lofty tower, so that I may have a look at the god of Moses; even though I am convinced that he is one who tells lies.’ Thus arrogantly did he and his hosts behave on earth, against all right, thinking that they would never return to Us. And so We seized him and his hosts and cast them in the sea. Look what happened in the end to those wrongdoers. And We made them leaders who called others to the fire. No help will they ever receive on the Day of Resurrection.

We caused a curse to follow them in this world, and on Resurrection Day they will be among those who are spurned. (Verses 36-42)

The sūrah delivers its final strike very quickly, making no mention of the confrontation between Moses and Pharaoh’s sorcerers: such details can be found in brief or in detail in other sūrahs. Here the sūrah moves from the denial of the truth by Pharaoh and his people directly to their destruction. It also includes what will happen to them in the hereafter. This quick movement is deliberate, so as to fit with the general drift of the sūrah emphasizing God’s direct intervention, through no human agent. Once Pharaoh is seen to be adamant in his rejection of God’s message, his end is directly shown. No further details are needed.

“When Moses came to them with Our clear signs, they said: This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old.” (Verse 36)

Pharaoh’s words are exactly the same as those employed by the Quraysh idolaters in Makkah when the Prophet Muhammad called on them to believe in God: “This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old.” (Verse 36) It is nothing more than futile argument when faced with the overpowering truth. It is the same argument whenever falsehood confronts the truth: an accusation of sorcery, and a rejection based on nothing other than that the whole thing was new, unknown to their forefathers. Indeed, they have no argument, and no basis for their stand. Hence, their vague statement that proves nothing.

Moses (peace be upon him) refers the matter to God, because in such a situation where no proof is being requested, it is better to be brief and let God judge between the two parties: “Moses replied.. My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.” (Verse 37)

This is a very polite answer, which makes an implicit, yet very clear statement about the outcome of all confrontations between truth and falsehood. His Lord knows well that he is truthful, following divine guidance. The future certainly belongs to the one who comes with guidance, while the evildoers will never gain the ultimate success. This is God’s law that will never change, even though things may appear at times to move in some other way. Moses, like every prophet, puts this very clearly to people.

Pharaoh’s response is evasive, boastful and sarcastic: “Nobles! I know of no deity that you could have other than myself Well, Hāmān, kindle for me a fire [to bake bricks] of clay, and then build me a lofty tower, so that I may have a look at the god of Moses even though I am convinced that he is one who tells lies.” (Verse 38) What a blatant lie Pharaoh utters:

“I know of no deity that you could have other than myself” And his nobles receive such falsehood with humble acceptance. Pharaoh relies on the legends that circulated in Egypt at the time claiming that kings descended from deities. He also relied on brute force that did not allow anyone to think or speak out against him. Whilst others saw him as mortal like themselves, they nevertheless accepted his arrogance without question.

He then affects seriousness about wanting to find out the truth and making sure of Moses’ God. Yet, in truth, he is only making fun of the whole issue: “Well, Hāmān, kindle for me a fire [to bake bricks] of clay, and then build me a lofty tower, so that I may have a look at the god of Moses.” Moses says his god is in heaven, so I will go up into the sky to look at him. In the same tone of sarcasm he pretends that he has doubts about Moses and his statements, but nevertheless he wants to look and find out for himself:

“even though I am convinced that he is one who tells lies.” (Verse 38)

It is at this point in the exchange that the match with the sorcerers takes place, though it is not mentioned here. The sūrah instead proceeds straight to how Pharaoh met his end: “Thus arrogantly did he and his hosts behave on earth, against all right, thinking that they would never return to Us.” (Verse 39) Given they thought they would never return, they behaved arrogantly, against all right, denying God’s signs and warnings. Hence, God’s punishment was quick: “And so We seized him and his hosts and cast them in the sea.” (Verse 40) Pharaoh was seized with force and cast into the sea as though he was a little stone. We note the contrast between Moses being cast into the river when he was a newborn baby and he finds in it a safe shelter, and Pharaoh, the tyrant king, being cast into the sea, only to be destroyed. Safety and security are ensured when one is on God’s side, while fear and destruction are attendant with the other side. We note that in the Arabic text, the same word, yamm, is used for both river and sea as this signifies a great body of water.

“Look what happened in the end to those wrongdoers.” (Verse 40) It is an end that is met in full view, so as to serve as a lesson and a warning for all who deny God’s messages. It shows how God’s power overwhelms tyrants and despots in no time at all, so as to make their end easy to describe in just half a line or even less.

Another glance and this whole world is passed by so as to present a picture of Pharaoh and his hosts on the Day of Judgement calling on people and leading them into hell: “And We made them leaders who called others to the fire.” (Verse 41) Evil is the leadership, and evil is the call. “No help will they ever receive on the Day of Resurrection.” (Verse 41) It is a defeat in this life and a defeat in the life to come, in fair requital for their aggression and transgression. But they will not only be defeated; they are cursed in this world and spurned in the next: “We caused a curse to follow them in this world, and on Resurrection Day they will be among those who are spurned.” (Verse 42)

The sūrah leaves out the entire history of the Children of Israel’s departure from Egypt, and the events that followed, in order to mention Moses’ lot after having shown us Pharaoh’s:

And so after We had destroyed those earlier generations, We gave Moses the book providing insight for mankind, as a guidance and grace, so that they may reflect.

(Verse 43)

This is certainly a great favour given to Moses. His is an honourable bequest: a book revealed to him by God in order to give mankind new insight and guidance into what is right. Believers must, however, remember how God’s power intervened to save the weak and overcome the powerful. They must reflect on how oppressors are destroyed and the oppressed avenged and given power.

Thus ends the story of Moses and Pharaoh as related in this sūrah. It makes clear that safety and security can only be achieved by being on God’s side, while fear is always associated with moving away from Him. It also shows how God’s hand intervenes to challenge tyranny and overcome it, when its power seems irresistible.

The fledgling Muslim community in Makkah needed to understand this concept and be sure of it, while the arrogant idolaters also needed to reflect on it. Moreover, this concept is needed whenever and wherever believers advocate the truth and tyranny stands in its way.

This is yet another example, then, of how the Qur’ān uses historical accounts as educative material, and also to establish certain facts and principles which need to be reflected upon.