In the Shade of the Qur'an by Sayyid Qutb

The sūrah recounts here a major episode from Moses’ history, which fits perfectly with the main theme and the emphasis it places on the fate of those who deny divine messages, accusing God’s messengers of fabrication. It also comforts the Prophet as he faces the unbelievers’ accusations, reassuring him that God will always take care of His message and those who believe in it and continue to advocate it in the face of determined opposition. Such advocates may be powerless, unable to match the might of the tyrannical forces lined up against them and who subject them to brutal persecution. This incidentally was precisely the case of the Muslims in Makkah at that time. Providing such historical accounts was one of the means of educating the Muslim community employed in the Qur’ān.

Earlier in the Qur’ān, episodes from Moses’ story were told in Sūrahs 2 The Cow, 5

The Repast, 7 The Heights, 10 Jonah, 17 The Night Journey, 18 The Cave and 20 Ţā Hā, with some brief references to it in other sūrahs. In each case, the presented episode or reference fits perfectly with the theme of the sūrah and matches the main drift of its context. The same applies here. The account clearly contributes to the illustration of the theme.

Here, we see how Moses met with opposition from Pharaoh and his people. It ends with their drowning to forestall any attempt to persecute Moses and his followers. It also mentions the fact that Moses and the Children of Israel were saved.

This confirms the truth of God’s statement at the end of the sūrah, threatening the unbelievers: “Those who are bent on wrongdoing will in time know what an evil turn their destiny will surely take.” (Verse 227) It also confirms the same threat mentioned at the opening of the sūrah: “They have indeed denied [the truth of revelation]; and they will in time come to understand what it was they were wont to deride.” (Verse 6)

This episode is divided into a number of scenes, with gaps in between. These gaps are very brief, allowing the curtains to drop on one scene before they are raised again to reveal another. This is an important aspect of the Qur’ānic approach to storytelling. We have here a total of seven scenes, beginning with one in which we see how Moses receives God’s call, is assigned his message and given revelations. It also includes the dialogue that took place between him and his Lord. The second scene consists of the confrontation between Moses and Pharaoh and his chiefs, in which Moses shows the two signs given to him, namely, his staff and his hand becoming shining white. Pharaoh’s scheming as he gathers his sorcerers and assembles all the people for the confrontation provides the third scene. We are then entertained to a scene of the sorcerers gathered in Pharaoh’s presence, making sure that they will receive some handsome reward. The fifth scene shows the contest that ends with the total submission of the sorcerers and their declaration of their belief in God, followed by the threats uttered by Pharaoh. Next, we have two images: God’s inspiration to Moses to move forth with God’s servants by night, and Pharaoh’s sending summoners to raise an army to chase the Children of Israel. The final scene is that of the two hosts drawing close by the sea and its dramatic end: the sea is parted, and the believers are saved while the unbelievers are drowned.

These scenes are also painted in Sūrahs 7, 10 and 20: The Heights, Jonah and Ţā Hā respectively. But in each case, they are presented in a different way, suited to the context in which they occur. Thus they serve to highlight what is suitable for each sūrah. For example, in Sūrah 7, The Heights, the confrontation between Moses and Pharaoh is briefly recounted, and that of the sorcerers and their assembly is shown at a rapid pace, while the picture of Pharaoh’s scheming with his chiefs is related at length, giving more detail. It also shows the signs given to Moses during his stay in Egypt following his contest with the sorcerers before showing the scene at the sea with the believers being saved and the unbelievers drowned. It then moves on to provide several images of what happened to the Children of Israel after they crossed the parted sea. Nothing of this is mentioned in this sūrah, while we have more detail of the argument that took place between Moses and Pharaoh about God’s oneness and the revelations He vouchsafed to His messenger. This was the central point of argument between the Prophet Muhammad (peace be upon him) and the unbelievers in Makkah.

In Sūrah 10, Jonah, the first scene of confrontation is briefly shown, making no mention of the two signs given to Moses, namely the staff and his hand. It also provides a brief reference to the contest between Moses and the sorcerers, while both scenes are shown here in more detail.

Sūrah 20, 11 Ha, portrays the first scene of the dialogue between Moses and his Lord at greater length, before painting the scenes of the confrontation with Pharaoh and the contest with the sorcerers in great detail. It also accompanies the Children of Israel for a long part of their journey. In this sūrah, however, nothing is mentioned about what happens to them after they were saved.

Hence, we can say that there is no repetition of the story despite the fact that numerous references are made to it in the Qur’ān. The episodes chosen for discussion each time, the scenes painted, and the aspects emphasized in each scene and the way they are portrayed makes each account stand out at its particular position as new, and perfectly suited to the context in which it occurs.

Your Lord called Moses: ‘Go to the wrongdoing people, the people of Pharaoh. Will they have no fear of God?’ He said: My Lord, I fear that they will charge me with falsehood, and then my breast will be straitened and my tongue will not be fluent. So send as well for Aaron. Moreover, they have a charge of crime against me, and I fear that they will kill me. ‘Said He: ‘By no means! Go forth, then, both of you, with Our signs; We are with you, listening to all. Go, both of you, to Pharaoh, and say: ‘We are messengers from the Lord of all the worlds: Let the Children of Israel go with us.’ (Verses 10-17)

The address here is to the Prophet Muhammad (peace be upon him). At the opening of the sūrah, God says to him: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission. Yet whenever any fresh reminder comes to them from the Most Merciful, they always turn their backs on it. They have indeed denied [the truth of revelation]; and they will in time come to understand what it was they were wont to deride.” (Verses 3-6) The sūrah then gives him accounts of what happened to some of the communities that rejected God’s messages and how they suffered His punishment.

“Your Lord called Moses: Go to the wrongdoing people, the people of Pharaoh. Will they have no fear of God?” (Verses 10-11) These two verses paint the first scene which shows Moses being given his message. It begins by exposing the people he must go to, declaring that they are ‘wrongdoing’. They do themselves a great wrong by denying God’s message, and they do much wrong to the Children of Israel, killing their men but sparing their women and inflicting much torture on them. Hence, the sūrah describes them as wrongdoing before it specifies who they are. It then calls on Moses and all people to wonder at them: “Will they have no fear of God?” Will they continue to be heedless of the likely outcome of their wrongdoing? Will they not mend their erring ways? Theirs is certainly a singular situation.

Moses, however, was not unaware of Pharaoh and his regime. Indeed, he was fully aware of his oppressive rule and the injustice he meted out to people. Hence, Moses realizes that the task assigned to him is difficult and that his mission is bound to meet with stiff resistance. Hence, he complains to his Lord of his own weakness.

His complaints, however, are not those of one who does not wish to carry out the task. On the contrary, he is determined to fulfil it, but he seeks help from God.

He said: My Lord, I fear that they will charge me with falsehood, and then my breast will be straitened and my tongue will not be fluent. So send as well for Aaron.

Moreover, they have a charge of crime against me, and I fear that they will kill me.

(Verses 12-14)

What Moses’ statement signifies is that he was not worried about being rejected by Pharaoh and his people; rather, what worried him was that this should happen at a time when he felt ill at ease and when his tongue lacked fluent argument. He suffered from a speech impediment, which he mentioned in Sūrah 20, Ţā Hā, as he prayed to God to remove it: “My Lord, open up my heart [to Your light], and make my mission easy for me, and free my tongue from its impediment, so that people may understand what I say.” (20: 25-28) Should this difficulty occur while one is speaking, it makes the speaker ill at ease, which in turn makes the impediment worse. Thus, the person suffering from it feels unable to express himself. This becomes a vicious circle and anger inevitably sets in. Hence, Moses feared that he might suffer this problem when he confronted a despotic tyrant like Pharaoh with God’s message. Hence, he complains to God of his own weakness, and expresses his fears in respect of delivering his Lord’s message. The point of his request is that God include his brother Aaron in carrying out this task. This request does not express any reluctance on Moses’ part to carry out God’s orders, but reflects his fear of falling short of the task. Aaron is more eloquent, which means that he has an easier temperament. Thus, should Moses suffer a block as he speaks, or should he feel straitened in heart, Aaron could then step in to provide the proper argument. Although Moses prays, as related in Sūrah 20, that God remove his speech impediment, he also requests that Aaron be assigned to help him in the delivery of the divine message.

The same may be said of his other statement: “Moreover, they have a charge of crime against me, and I fear that they will kill me.” (Verse 14) Again, Moses does not express any fear in confronting Pharaoh with the call to believe in God, nor does he seek to abandon the mission assigned to him; rather, this is all given as an added reason for the need to include Aaron. Should Pharaoh kill Moses, Aaron would be able to carry on the mission and complete the task. Thus, we should read Moses’ prayer as a precaution aiming to ensure that the divine message was properly and fully delivered. It is exactly the kind of attitude that can be expected from a messenger like Moses whom God had chosen and reared under His own watchful eye.

Knowing how keen Moses was to fulfil his task and his worry lest his weakness make him fall short of what was expected of him, God grants his requests and gives him reassurance. The sūrah gives no specific mention of how his prayers were answered, how Aaron received his assignment, or how they both arrived in Egypt.

Instead, it shows the two brothers receiving their detailed instructions together and at the same moment as reassurance is given to Moses and his fears are dismissed in an expression that primarily denotes an order to stop: ‘kallā!’ This is translated in the text as ‘By no means!’ Said He: By no means! Go forth, then, both of you, with Our signs; We are with you, listening to all. Go, both of you, to Pharaoh, and say: ‘We are messengers from the Lord of all the worlds: Let the Children of Israel go with us.’ (Verses 15-17)

By no means! Your breast will not be straitened, your tongue will not be impaired, and they will not kill you. Remove all such thoughts from your mind, and proceed with your brother, equipped with Our signs. Moses had already seen two of these:

his staff turning into a serpent and his hand changing colour such that it looked as if it shone a brilliant white. These aspects, however, are not mentioned in this sūrah because the emphasis here is on the confrontation between Pharaoh and Moses, the contest with the sorcerers and the drowning of Pharaoh and his host while the believers are saved.

Moses and Aaron are told to go forth, and God also tells them: “We are with you, listening to all.” What power! What care and what security! All this is given to them.

Indeed, God is with them and with every human being at every moment, but the companionship highlighted here is that of support at difficult moments. It is shown here in the form of listening, which denotes full attention and ready support.

Moses and Aaron are told to clearly outline to Pharaoh their assigned mission, fearing nothing and hiding nothing: “Go, both of you, to Pharaoh, and say: ‘We are messengers from the Lord of all the worlds.’” (Verse 16) The Arabic text uses the singular form for ‘messenger’, rasūl, although the task is assigned to both brothers. However, because the assignment given to both is a single one, they are treated as a single messenger to Pharaoh, the despot who claimed to be God and declared to his people:

“I know of no deity for you other than myself!” (28: 38) Thus, the mission assigned to them is to declare the truth of God’s oneness right at the very outset and without ambiguity or hesitation. There is to be no precaution against any adverse reception.

For this is the truth that allows no half measures.

As messengers from the Lord of the universe, they make their demands clear: “We are messengers from the Lord of all the worlds. Let the Children of Israel go with us.” (Verses 16-17) It is clear from this statement and similar ones in the Qur’ān that Moses was not required to address his message to Pharaoh and his people, or to call on them to believe in his faith or implement the message entrusted to him. He simply required them to set the Children of Israel free so that they could worship their Lord as they pleased. They were aware of their true faith, which they had held since the time of their first father, Israel, or Jacob, (peace be upon him). This faith, however, had weakened in their hearts allowing alien beliefs to creep in. Therefore, God sent Moses to save them from Pharaoh’s injustice and to purge their monotheistic faith of all foreign and corrupt elements.

Up to this point we have watched as the message is entrusted to Moses and Aaron, and how their task is outlined for them. But the curtains fall here. When, a moment later, they are raised again, we are in full view of the confrontation that takes place with Pharaoh. What happens in between is typically deleted.

[Pharaoh] said [to Moses]: Did we not bring you up when you were an infant? And did you not stay with us many years of your life? Yet you have done that deed of yours while being an unbeliever.’ Replied [Moses]: ‘I committed it while I was still going astray; and I fled from you because I feared you. Then my Lord granted me sound judgement and made me one of [His] messengers. And what sort of favour is this you are taunting me with: was it not because you had enslaved the Children of Israel?’ (Verses 18-22)

Pharaoh is amazed as Moses makes his unexpected claim to be a messenger from God, the Lord of the universe. He is further amazed as Moses demands that he free the Children of Israel. The last thing he knew of Moses was that he was brought up in his palace after being found as a newborn child floating in a basket on the Nile. As a young man he had killed an Egyptian who was involved in a fight with an Israelite and ran away. It is said that the Egyptian he killed belonged to Pharaoh’s entourage.

This means that there was a huge gap between Moses’ status at that time and his new claims which he puts before Pharaoh just a mere ten years later. Hence, Pharaoh is sarcastic, asking in an affected air of surprise: “Did we not bring you up when you were an infant? And did you not stay with us many years of your life? Yet you have done that deed of yours while being an unbeliever.” (Verses 18-19) Is this how you repay our kindness as we looked after you when you were a young child? Is it fair that you come today professing a religion other than ours, rebelling against the authority of the king who brought you up in his palace, and calling on people to abandon his worship?

How come that during all those years you stayed with us you did not mention anything of the wild claims you are now making, giving us no prelude to what was to come? Pharaoh then reminds Moses of the incident leading to the killing of the Egyptian, giving it an air of exaggeration: “Yet you have done that deed of yours...” It was a ghastly deed that should never be mentioned or described in real terms. Yet you did it “while being an unbeliever.” You did not believe then in the Lord of all the worlds, about whom you are now telling us.

Thus we see Pharaoh making what he thought was a final argument and against which Moses would have no reply, especially his killing of an Egyptian and the punishment that could be inflicted on him. His words are clearly meant as an implied threat.

Since God answered his prayer and cured his speech impediment, Moses rejoins with a clear reply: “’I committed it while I was still going astray; and I fled from you because I feared you. Then my Lord granted me sound judgement and made me one of [His] messengers. And what sort of favour is this you are taunting me with: was it not because you had enslaved the Children of Israel?’“ (Verses 21-22) I did it when I was ignorant, rushing to defend anyone from among my people. This is different from my present commitment to my faith which is based on sound judgement granted me by my Lord. “I fled from you because I feared you.” But God has been good to me, bestowing on me the gift of wisdom and making me one of His messengers. I am not a unique phenomenon; rather, one of the chosen group of God’s messengers.1

Moses then uses a touch of sarcasm in reply to Pharaoh’s own sarcastic remarks, but he only states the truth: “What sort of favour is this you are taunting me with: was it not because you had enslaved the Children of Israel?” The fact that I was reared in your palace came about only as a result of your enslavement of the Children of Israel, and your killing of their children. This was the reason why my mother put me in a basket to float along the Nile. When your people found me, I was brought up in your palace, not in my parents’ home. What favour is this that you press against me?

At this point, Pharaoh stops this line of argument and asks Moses for the central point of his claims, but his questioning carries overtones of ridicule and derision aimed at none other than God Himself. “Pharaoh said: And what is that ‘Lord of all the worlds?’” (Verse 23) How arrogant and insolent! He is saying: what is this Lord of the worlds about whom you describe yourself as His messenger? Such a question can only mean a denial of the very point it relates to, and a ridicule of the statement and the person making it. He considers the whole situation impossible and unworthy of discussion.

Moses’ reply points to God’s Lordship over the entire visible universe and all that there is in it: “[Moses] answered: He is the Lord of the heavens and the earth and all that is between them, if you want to be sure.” (Verse 24) Thus, his answer refutes Pharaoh’s denial, rendering it worthless. He tells him that God is the Lord of the entire universe which neither Pharaoh’s power nor his knowledge can ever reach. The utmost that Pharaoh can boast of is that he is a deity over the people of the Nile Valley and its overall lord. But then this is a tiny little particle when compared to the heavens and the earth and all that is between them. We discern in Moses’ answer his dismissal of Pharaoh’s claims as vain boasts, turning his attention to the vast universe, inviting him to contemplate its size and the One who is Lord over it all. That is certainly the Lord of all the worlds. He concludes his answer with a comment inviting the people to work for the achievement of certainty: “If you want to be sure.” Pharaoh turns to those around him, expressing amazement at this response. Or maybe he wanted them not to be influenced by it. This is typical of all tyrants who fear that simple words of truth might influence the hearts and minds of the masses:

“[Pharaoh] said to those around him: Do you hear?” (Verse 25) Do you hear this singular statement which was never uttered by anyone we know?

Moses replies by stressing another attribute of God, the Lord of all creatures:

“[Moses] said: He is your Lord as well as the Lord of your forefathers of old.” (Verse 26) This answer is directed at Pharaoh, his status and claims even more. He tells him that God, the Lord of all the worlds, is also his Lord, while Pharaoh is nothing more than one of His servants. He is certainly not a deity as he claims. His people are also subject to God, their true Lord, while Pharaoh has no lordship over them. Indeed God is the Lord of their forefathers of old, which means that the hereditary aspect on which Pharaoh’s claims rely is false. None other than God has ever been Lord of the worlds.

This hit hard at Pharaoh and he could not remain silent when his elders and nobles were listening. Hence, he derisively states that his adversary is mad:

“[Pharaoh] said: Indeed, the messenger who has been sent to you is, of a certainty, a madman.” (Verse 27) His derision is directed at the very issue of bearing God’s message so as to turn people away from it. He charges Moses with madness in order to nullify the effect of his statement that questions the very basis of Pharaoh’s political and religious position, as it aims to remind people of their Lord, the Lord of their forefathers.

Nothing of Pharaoh’s derision could weaken Moses and his resolve. Therefore, he continues to state the truth that hits hard at all tyrants: “[Moses] went on: He is indeed the Lord of the east and the west and of all that is between them, if you would but use your reason.” (Verse 28) The Arabic words mashriq and maghrib, used for east and west, also denote the processes of planets and stars rising and setting. These are two great scenes which we see every day, but our minds seldom reflect on them because of over familiarity. These two processes are great indeed, and neither Pharaoh nor any tyrant can claim to have any control over them. Who does, then, control them, setting them in a perfect order and timing that ensures their continuity without fail or deviation? Moses’ answer shakes dormant hearts and awakens sleeping souls. In this way, he calls on people to reflect and contemplate, “if you would but use your reason.”

Tyranny does not fear anything more than the reawakening of people’s hearts. It does not hate anyone more than an advocate of clear vision and right thinking. Its main opponent is the one who tries to awaken people’s consciences. When Moses touched people’s hearts with his description of God Almighty, Pharaoh was extremely angry. He ended the argument with a clear threat of force, which is the ultimate recourse of all tyrants, when they feel that any counter argument is too powerful. “[Pharaoh] said: If you ever serve a god other than me, I will most certainly have you imprisoned.” (Verse 29)

Such is the argument and the evidence supporting it: a clear threat of imprisonment. The prison is available and the measure itself has been taken against others. It is a measure that exposes the weakness of falsehood when it faces the overwhelming power of the truth. Tyrants know no other way.

Nevertheless, Moses did not lose his composure. How could he have when he is God’s messenger, enjoying the support God has promised him and his brother?

Hence, he keeps the argument going, reopening the book Pharaoh wants to close, and delivering a new piece of evidence: “Said [Moses]: Even if I bring before you a clear proof?” (Verse 30) Here, he asks Pharaoh: will you still have me imprisoned if I provide irrefutable proof that all I am saying is true? This put Pharaoh on the spot in front of a large gathering. He realized that if he were to refuse this new proof outright, he would only demonstrate his own weakness in the face of Moses’ powerful argument: this despite his description of Moses as a madman. He felt that his only option was to demand such proof: Hence, “[Pharaoh] said: Produce it, then, if you are a man of truth.” (Verse 31)

“If you area man of truth,” may be taken to mean ‘if you are truthful in what you claim to be’, or ‘if you truly have clear proof’. Thus we see Pharaoh continuing to raise doubts about Moses, fearing that his argument may be well received by those present.

At this point Moses produces his two physical miracles, having delayed their display until Pharaoh has thrown down his utmost challenge: “So he threw down his staff and behold, it was a serpent, plain for all to see. And he drew out his hand, and behold, it was white to the onlookers.” (Verses 32-33) The way these two verses are phrased suggest that the staff was physically transformed into a real, living serpent. His hand, as he drew it out, was really a shining, brilliant white. There was no delusion or fantasy of the sort sorcerers employ when they deceive the senses without altering any element of reality.

The miracle of life starting from where no human being knows occurs at every moment without people paying much attention to it, because of their long familiarity with it, or perhaps because they do not look upon it as a challenge. In Pharaoh’s court, in front of his entire entourage, the production of these two miracles had the effect of nothing less than a violent earthquake.

Pharaoh recognized that he was facing a powerful miracle, and he sensed the weakness of his own position. Hence he was quick to provide a damage-limitation exercise, trying to ensure the support of his people, raising their fear of Moses and his community: “[Pharaoh] said to the noble ones around him: This is indeed a sorcerer of great knowledge who wants to drive you out of your land by his sorcery. What, then, do you advise?” (Verses 34-35)

In Pharaoh’s statement we note three important elements: (1) his acknowledgement of the powerful miracle, even though he called it sorcery — he describes Moses as a “sorcerer of great knowledge”; (2) his fear that people might be so influenced by Moses and his argument that he says Moses “wants to drive you out of your land”; (3) his adoption of a humble attitude with the people whom he wanted to look upon him as their lord. He asks them for advice, although Pharaoh never sought such advice while they prostrated themselves before him.

This is a typical position to which tyrants resort when they feel their grip on power weakening. They seem to soften up, seeking the help of the people they have been trampling over. They put up a facade of consultation with them, but this is only temporary until the danger has passed. When they feel they are safe again, they revert to their tyranny, tolerating no opposition whatsoever.

Those around him fell for his ploy because they shared his falsehood and were keen for the status quo to continue for it ensured their influential positions in the state hierarchy. They feared that Moses and the Children of Israel would take their land from them should the masses follow him and Aaron. Hence, these noble chiefs were quick to give their advice to Pharaoh, suggesting that he could match one type of sorcery with another, provided there was a period of preparation: “They said: Let him and his brother wait a while, and send heralds to all cities to bring before you every sorcerer of great skill.” (Verses 36-37) The plan, then, was to gain time while Pharaoh sent word to all Egyptian cities summoning every skilful sorcerer who could match or excel Moses.

The curtains drop here. When they are raised again we see the sorcerers assembled and the people gathering in large numbers to watch the great contest.

Their support for the sorcerers is raised to a high pitch, for they enjoyed the backing of those in power. Thus, the stage was ready for the battle between truth and falsehood, divine faith and tyranny: “So the sorcerers were assembled at a set time on an appointed day, and the people were asked: Are you all present, so that we may follow the sorcerers if they emerge triumphant.” (Verses 38-40)

The style used in these verses suggests a deliberate plan to excite the masses and keep people in full expectation: “Are you all present, so that we may follow the sorcerers?” Are you all in attendance and ready for the contest to begin? Soon you will see with your own eyes the sorcerers defeat this Israelite called Moses! On such occasions, the masses always flock in, oblivious to the fact that tyrannical rulers manipulate them for their own ends. They bring them to such gatherings and show occasions so as to divert their attentions away from the miserable conditions and oppression they endure.

We then see the sorcerers in an audience with Pharaoh, prior to the match, making sure that they will secure his reward if they win. He is ready with a promise of a very handsome reward, and a position close to his throne: “When the sorcerers arrived they said to Pharaoh: ‘Will there be a [handsome] reward for us if we are the ones to prevail?’ Said he: ‘Yes, indeed! And in that case you will be among those who are close to me.’” (Verses 4 1- 42)

Thus the whole thing involves nothing other than a mercenary group ready to use their skills to help Pharaoh, the tyrant, in return for some pecuniary gain. There is no question of faith or an issue of principle. It is all about personal gain and interest. It is such people that are used by tyrants everywhere and throughout all periods of history. Their eagerness betrays their reward motive, a reward they will receive for their role in deluding the masses. Hence why Pharaoh promises them much more than just pecuniary gain. He promises them a position close to his own.

The sūrah then draws before our eyes the whole contest and the great events that follow:

Moses said to them: ‘Throw whatever you are going to throw!’ So they threw their ropes and staffs, and said: ‘By Pharaoh’s might, it is we indeed who will prevail.’ Then Moses threw his staff and it swallowed up their false devices. The sorcerers fell down prostrating themselves, and said: ‘We believe in the Lord of all the worlds, the Lord of Moses and Aaron. [Pharaoh] said: ‘You believe in Him even before I have given you permission! Surely, this one must be your master who has taught you witchcraft! But in time you shall come to know. I shall most certainly have your hands and feet cut off on alternate sides, and I shall most certainly crucify you all.’ They said:’ No harm [can you cause us]. To our Lord we shall indeed return. We certainly hope that our Lord will forgive us our sins, since we are the first who have believed.’ (Verses 43-51)

It all starts with an ordinary, quiet scene; yet it gives us the sense that Moses was perfectly reassured that he represented the truth. Hence, he cared little for the multitude of sorcerers gathered from all over Egypt, ready to employ their skills to prove Pharaoh’s case. His reassurance is reflected in his allowing them to be the first to start: “Moses said to them: Throw whatever you are going to throw!” (Verse 43)

His words imply that whatever they could produce was of little interest to him.

For their part, the sorcerers mustered their best efforts and skills, starting the match in Pharaoh’s name and with his help: “So they threw their ropes and staffs; and said: ‘By Pharaoh’s might, it is we indeed who will prevail.’“ (Verse 44) The sūrah does not tell us what happened to their ropes and staffs, which is detailed in Sūrahs 7 and 20, The Heights and Ţā Hā respectively. Thus it retains the atmosphere of reassurance and steadfastness in support of the truth. Instead, the sūrah moves straight on to tell us of the result of the encounter, since this is its main purpose: “Then Moses threw his staff and it swallowed up their false devices.” (Verse 45)

This was a great surprise to the sorcerers who were not expecting anything of the sort. They had mustered all their power, using their best skills in an area in which they were the undisputed masters. What they produced was the best any sorcerer could produce. Besides, they were many, gathered from all over Egypt, while Moses stood alone, with nothing in his hand other than his staff. Yet it immediately swallowed in one fast movement all they could produce. Besides, they were fully aware that magic relied on delusion, but his staff swallowed their ropes and staffs for real, leaving nothing of them. Had Moses used trickery, their ropes and staffs would have remained there after an imaginary scene suggesting that they were being swallowed. But as they looked around, they could see nothing remaining of their ropes and staffs. Hence, they had no choice but to submit to the clear truth staring them in the face. They were the first to know that it was the truth: “The sorcerers fell down prostrating themselves, and said: ‘We believe in the Lord of all the worlds, the Lord of Moses and Aaron.’” (Verses 46-48)

Only a moment earlier they were ready to lend their skills for pecuniary gain, looking forward to handsome wages for their skilful manipulation. The question of faith and principle meant little to them. Now, however, as the truth touches their hearts, they undergo a complete transformation. They are shaken to the bottom of their hearts, and all falsehood is removed. Within a brief moment, their hearts are clear, ready to respond to the truth, full of faith. Thus, they voluntarily prostrate themselves and repeat the words declaring their unshakeable faith: “We believe in the Lord of all the worlds, the Lord of Moses and Aaron.” (Verses 47-48)

The human heart is amazing. A single touch on the right spot changes it completely. The Prophet states the truth as he says: “Every human heart is held within two fingers in God’s hand: He sets it straight or leaves it to stray, as He pleases.” [Related by al-Bukhārī and Muslim.] Thus, the hired sorcerers were transformed into a group of the best believers, in front of the assembled masses as well as Pharaoh and his noble chiefs. They did not think of the consequences that their declaration of conversion to faith would produce. They cared little for Pharaoh’s reaction or what he would do to them.

Such a transformation must have dealt a great blow to Pharaoh. The masses were led to believe the great lie reiterated by Pharaoh’s men that Moses, the Israelite, was a mere sorcerer who wanted to take over their land by means of his sorcery. If he won, he would give power to his own people. But the sorcerers were sure to overpower him and put him in his place, or so they were told. The masses were witnesses to the great encounter that unfolded, with the sorcerers producing their tricks in Pharaoh’s name and under his protection. Yet in no time, they were utterly defeated, acknowledging their defeat, declaring that Moses delivered the message of the truth, and that they themselves now believed in God, the Lord of all the worlds.

Their transformation meant that they disowned Pharaoh’s worship only a brief moment after they were expecting to receive their wages from him.

The sorcerers’ transformation represented a real threat to Pharaoh, as it deflated the legend on which his power relied, namely the legend that he was a deity, or the son of gods. The transformation was declared by the sorcerers at a time when sorcery was a sacred profession preserved for Egypt’s priesthood. It was these very sorcerers that now declared their belief in the Lord of all the worlds, He who had given Moses and Aaron their message. The masses always followed the priests in their beliefs. If these were to abandon Pharaoh, what would be left for him except brute force? Such force cannot, on its own, provide reliable support to protect a regime of government.

We can then imagine the panic that affected Pharaoh and his nobles as they heard the sorcerers’ declaration and their profound, unshakeable belief in God, before whom they now prostrated themselves.

Enraged, Pharaoh issued a clear warning that he would inflict all sorts of punishment upon the sorcerers. He further accused them of conspiring with Moses against him and the Egyptian people:

[Pharaoh] said: You believe in him even before I have given you permission! Surely, this one must be your master who has taught you witchcraft! But in time you shall come to know. I shall most certainly have your hands and feet cut off on alternate sides, and I shall most certainly crucify you all. (Verse 49)

The Qur’ānic text places special emphasis on Pharaoh’s first words, “you believe in him even before I have given you permission,” so as to highlight the surrender to Moses without first obtaining Pharaoh’s permission. Thus, he accuses them of a purposeful conspiracy in which they willingly participated, knowing full well its outcome. He could not appreciate what had touched their hearts. How could a tyrant feel the effect of faith on people’s minds and hearts? He then delivered his hasty accusation to explain their transformation: “Surely, this one must be your master who has taught you witchcraft!” (Verse 49) This is a very strange accusation which defies explanation unless one says that some of these priest sorcerers — since the religion that made Pharaoh a deity relied on magic-practising priests — attended to Moses’ education given he was brought up in Pharaoh’s palace, or that he might have attended them in their temples. Hence, Pharaoh manipulates this distant relation, turning it on its head. Thus, instead of saying that Moses was their disciple, he says he was their master; this to make the situation look even more horrendous.

Pharaoh then threatens them with torture, magnifying what punishment he will inflict on those believers: “In time you shall come to know. I shall most certainly have your hands and feet cut off on alternate sides, and I shall most certainly crucify you all.” (Verse 49) These are the same stupid measures to which every tyrant resorts when he feels his position or life threatened. Furthermore, Pharaoh displays no compunction about it. He utters his words knowing that in his position of absolute power he can carry out his threats to the letter. What, then, would this small group of believers who have just seen the light of faith say in reply?

What they say is indeed inspiring. Their reply comes from their hearts: they have found true faith and will not exchange it for anything else. They realize that their newly-found relation with God enables them to totally disregard tyrant’. They now aspire to the true life of the hereafter, paying no heed whatsoever to what they may have to face in this life: “They said: No harm [can you cause us]. To our Lord we shall indeed return. We certainly hope that our Lord will forgive us our sins, since we are the first who have believed.” (Verses 50-51)

‘You can cause us no harm!’ That you may be able to cut our hands and feet off on alternate sides, or that you may crucify us does not mean that you can harm us.

Indeed, even if you kill us all, you will not harm us, because we will return to our Lord. Whatever happens on this earth will end here. Our hopes and aspirations are all centred on what will happen in the life to come where we “certainly hope that our Lord will forgive us our sins, since we are the first who have believed.” What splendid effect faith has on a believer’s mind, and how it brightens his soul, pouring reassurance and contentedness on it. Thus man, who originates from an essence of clay can attain the sublime.

When faith settles in the heart, it enriches it to the extent that all that this world can offer seems trivial and worthless.

Here, the curtains fall to retain both the effect of this splendid scene and its majestic rhythm. It is given here in this way so as to make it a lesson to be fully appreciated by the new Muslims in Makkah as they faced the Quraysh unbelievers’ torture and persecution. It remains a lesson to all advocates of faith as they suffer persecution anywhere and in every generation.

Thereafter, God looked after his faithful servants, while Pharaoh began raising his army, seeking to put his plans into effect:

Then We revealed to Moses: ‘Set forth with My servants by night, for you will be pursued.’ Pharaoh sent heralds to all cities, [saying]: ‘These are but a small band, and most certainly they have enraged us; but we are all united, and well prepared.’ (Verses 52-56)

We have here a gap in the story during which certain events are omitted. Moses and the Israelites lived for a period in Egypt during which the signs mentioned in Sūrah 7, The Heights, took place. It was later that God instructed Moses to leave Egypt with his people. All these events are omitted here so that the historical account better serves the theme of the sūrah, delivering its message most clearly.

What we know is that God instructed His messenger, Moses, to leave with his people, starting their flight by night after making all the necessary preparations and planning their departure well. God also told Moses that Pharaoh and his host would pursue them. He further commanded him to lead his people to the sea, most probably to the point where the Gulf of Suez stretches into the lakes area. Pharaoh soon learnt of the Children of Israel’s night flight and he immediately ordered full mobilization of his troops, sending heralds and officials to other cities to enlist recruits, hoping to catch up with Moses and his people and undermine their efforts.

Little did he realize that the plan he wanted to foil was God’s own! Pharaoh’s agents went at full speed, recruiting and enlisting soldiers as they went.

Yet Pharaoh also realized that such mobilization could give the impression of how worried he was, and that he recognized that Moses and his followers represented a serious threat. Otherwise, why would he, a king and a deity, need to initiate a full mobilization to counter their threat? Hence, he felt that he needed to assure his people that there was but little danger: “These are but a small band!” (Verse 54) This begs the question: why raise all this fuss, then? ‘Why give them so much importance and mobilize such a large force? Hence, he has to further justify his action: “Most certainly they have enraged us.” (Verse 55) They have perpetrated certain actions and made some inflammatory statements. However, “we are all united, and well prepared.” (Verse 56) We realize how they are plotting against us, and we are in full control of the situation to ensure that they can do us no harm. This is just an example of how falsehood always finds itself at a loss when it encounters faith.

Before portraying the last scene of this encounter, the sūrah gives us an account of the ultimate consequences of leading Pharaoh and his people away from their riches and property. It also shows how the previously persecuted Children of Israel were able to enjoy all these things: “Thus We drove them out of their gardens, springs, treasures and honourable positions. And We bequeathed it all to the Children of Israel.” (Verses 57-59)

The Egyptians set out to pursue Moses and his people, but this was to be their last march. It was indeed an expulsion, driving them away from all the luxuries they had been enjoying, including their gardens, springs and treasures, never to return. This final outcome is mentioned here, ahead of sequence, in order to highlight the punishment meted out to those wrongdoers who perpetrate injustices.

It is not known in history that the Children of Israel returned to Egypt after they had so departed, aiming for the Holy Land. Nor is it known that they inherited the kingdom of Egypt, Pharaoh’s treasures and seat of power. Hence, commentators on the Qur’ān explain this Qur’ānic statement by saying that they inherited something similar, which means that they inherited the type of things enjoyed by Pharaoh and his entourage.

After this interpolation we are treated to the final, decisive scene:

And so they [i.e. Pharaoh’s army] pursued them at sunrise. When the two hosts came in sight of each other, the followers of Moses said: ‘We shall certainly be overtaken.’ He replied: ‘No indeed.’ My Lord is with me and He will guide me.’ And We revealed to Moses: ‘Strike the sea with your staff’ So it divided, and each part was like a massive mountain. And We caused the others to draw near, and We saved Moses and all who were with him, while We caused the others to drown. Indeed, there is in this a sure sign; yet most of them will not believe. And indeed it is your Lord who is the Mighty One, the Merciful. (Verses 60-68)

So, Moses marched with his people at night, in accordance with God’s plan. In the morning, Pharaoh and his soldiers began their chase. We then see the climax approaching, and the battle about to commence. Moses and his people find themselves close to the sea, without any boats which they could use to cross. They could not cross on foot, and they lacked the means to defend themselves. Pharaoh and his army were approaching, with his soldiers fully equipped, confident of their victory and intent on showing no mercy. All indications suggested a final tragedy for the small group with Moses: there was no escape, for the sea was ahead and the enemy to the rear. Hence they cried out: “We shall certainly be overtaken.” (Verse 61)

It was a time of great stress about to reach its pinnacle. To those believers with Moses it looked as if in just a few minutes they would certainly be overtaken. They were certain that Pharaoh would indiscriminately deal death and that there would be no escape. But Moses, who had received God’s revelations, does not entertain any such doubt. He has complete trust in God, believing that His help will be forthcoming. He is certain that God will save them, although he does not know how.

Nevertheless, it is certain and God will guide him. Hence, his reply: “No indeed! My Lord is with me and He will guide me.” (Verse 62)

We note the emphasis in his reply: No indeed.’ We will not be overtaken and we will not suffer any persecution, because God will guide me and this is certain. At the last moment, a bright ray of hope is clearly seen against the long dark night of stress and despair, as the route ahead opens at a point no one has ever thought of: “And We revealed to Moses: Strike the sea with your staff.” (Verse 63) The sūrah does not give us further details so as to say that he complied with the order and struck the sea with his staff. All this is clearly understood. The sūrah only gives us the result of his action:

“So it divided, and each part was like a massive mountain.” (Verse 63)

So the miracle was there for all to see. What people describe as impossible became a reality before their own eyes. People only think of natural laws according to what is familiar to them, but natural laws are created by God and He is able to make them operate in accordance with His will, at any moment of His choosing.

A miracle was enacted and the Children of Israel looked on. In between the waters of the sea, a passageway of dry land opened for them. The water stood still on both sides of the passage like great mountains, and the Israelites rushed to cross over.

Pharaoh and his army stood there, overwhelmed at this miraculous event. After a long while, of watching in utter amazement, Pharaoh ordered his soldiers to chase them along the same route. Thus, God’s will was done. As the Israelites were coming out at the other end, Pharaoh and his host were walking in between the two great bodies of water, drawing ever nearer to their deaths: “And We caused the others to draw near, and We saved Moses and all who were with him, while We caused the others to drown.” (Verses 64-66)

This was a great sign for mankind, one which has remained the subject of much discussion by countless generations. Do many people believe in it? The answer comes from none other than God: “Indeed, there is in this a sure sign; yet most of them will not believe.” (Verse 67) Miraculous signs do not necessarily lead to people’s acceptance of the truth, even though they may forcibly submit to them. Faith is generated in people’s hearts as divine guidance touches them.

“And indeed it is your Lord who is the Mighty One, the Merciful.” (Verse 68) This is the usual comment in this sūrah after mentioning God’s signs and people’s rejection of His messages.