We outlined in the Prologue the theme discussed in this part of the surah. Before we discuss it in detail, we should observe that this episode from Moses’ life story is closely intertwined with the main theme of the surah, and uses the same style even to the extent of employing the same phrases and expressions. The man from Pharaohs household who concealed the fact that he was a believer following the true faith presents a number of ideas that have already been mentioned in the surah. He reminds Pharaoh, Haman and Korah that they were enjoying a life of comfort and authority, warning them against a fate similar to that which befell earlier communities and couples this with a warning against what may happen to them on the Day of Resurrection. He also refers to those who dispute Gods revelations and how God loathes them, as do the believers; a fact also already mentioned in the surah's first part. The surah then portrays their condition in hell, where they are humiliated, praying hard but without any response. A similar image was also given earlier.

All this suggests that the logic of faith is the same across all generations, and all believers in all communities use the same arguments. This is only to be expected because the logic and the arguments are derived from the same truth. The surah, thus, carries the same ambience throughout, giving it its consistent and unique personality. Such uniqueness applies to each and every surah in the Qur’an.

Have they, then, never travelled through the land and beheld what happened in the end to those who lived before them? Greater were they in power than they are, and in the impact which they left on earth. God, however, took them to task for their sins, and they had none to defend them against God. That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.

(Verses 21-22)

These two verses provide a bridge between what has already been discussed in the surah and the story of Moses. It serves as a reminder to the Arabs, highlighting the lessons of history and directing them to go about in the land and reflect on the fate of those communities which in former times adopted the same attitude the Arabs showed towards the Prophet Muhammad and his message. It states that those communities commanded superior strength and left their mark on the land. Yet their weakness was all too clear when they faced Gods might. Their sins isolated them from the source of true strength and rallied against them the forces of faith, supported by Gods power:

“God, however, took them to task for their sins, and they had none to defend them against God” (Verse 21) There is, in fact, no protection for anyone other than what is provided by faith and good action. To deny the Divine message and reject Gods messengers and the clear evidence of the truth they provide will inevitably lead to ruin: “That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.” (Verse 22)

This general reference to earlier communities of unbelievers is followed by an example of such people whom God smote as a result of their sins. The example is provided by Pharaoh, Haman and Korah, together with other arrogant and tyrannical forces.

This episode from Moses life story may be divided into sections variously outlining attitudes and depicting scenes. It begins by presenting the message to Pharaoh and his notables, but finishes in the hereafter, when they argue as they suffer the punishment of hell. It is a very long journey, but the surah highlights certain scenes from it to drive home the idea.

“ We sent Moses with Our signs and a clear authority to Pharaoh, Haman and Korah, but they said: A sorcerer, a teller oflies” (Verses 23- 24) This is the attitude adopted in the first encounter: Moses, equipped with the signs given to him by God, is held in awe by all around him due to the fact that he spoke the word of truth. On the other side, however, stood Pharaoh, Haman and Korah with their falsehood and apparent might, guarding their positions which they felt to be threatened by this power of truth. Therefore, they resort to false argument, seeking thus to defeat the truth: “ They said: A sorcerer, a teller oflies.” (Verse 24)

The surah does not dwell on what happened after this first encounter, omitting the match with the sorcerers when Moses’ staff swallowed their trickery and forced them to declare their acceptance of triumphant truth. Instead, it goes on to the situation that prevailed after these initial events: “ When he came to them, setting forth the truth from Us, they said: 'Kill the sons ofthose who share his faith, and spare only their women. (Verse 25) A comment on this attitude is given straight away, before the verse is even finished: “ Yet the schemes ofthe unbelievers can only go wrong” (Verse 25)

Whenever tyranny is faced with a clear argument it cannot refute, it resorts to such tactics. It dreads that truth should prevail with its clear and strong arguments that appeal directly to sound human nature.

Pharaoh witnessed how his sorcerers, whom he marshalled in the hope that they would defeat Moses, were the first to respond to the truth, immediately declaring themselves as believers. By contrast, Pharaoh, Haman and Korah said: "Kill the sons ofthose who share his faith, and spare only their women” (Verse 25)

At the time Moses was born, Pharaoh had issued a similar decree.

What we now need to consider is whether the Pharaoh who issued that decree had died and been succeeded by his son or crown prince.

Furthermore, whether under this new Pharaoh, the original decree had been stopped, until Moses came back and confronted him with his message. Moses was after all known to this Pharaoh when he was a crown prince, and was aware that Moses had been brought up in the palace. He was also aware of the original decree to slay the male children of the Israelites and to spare their females. Now, his courtiers refer to this decree, advising Pharaoh to apply it in particular to those who believed with Moses, be they the sorcerers or the minority of Israelites who accepted Moses’ message despite fearing Pharaoh and his forces.

It is also possible that the original Pharaoh who adopted Moses was still in power, but the implementation of his decree had slackened with time or had even been suspended altogether. Now his courtiers advise him to revive it, applying it only to those who followed Moses, so that it would scare people away from Moses, the prophet.

Pharaoh himself seems to take a different point of view, or to have an additional measure which he mentioned during consultations on what tactics he would employ against Moses and his message.

Essentially, he wanted to do away with Moses and rid himself of the whole problem:

Pharaoh said: Leave it to me to kill Moses, and let him invoke his Lord! Ifear that he will change your religion and cause corruption to spread in the land. (Verse 26)

His words, ‘leave it to me to kill Moses,' suggest that his view was not immediately accepted. Reservations might have been expressed, such as someone suggesting that killing Moses would not end the problem. On the contrary, it might inspire the masses to consider him a hero or a martyr, which could in turn generate enthusiasm towards him and his new faith, particularly after the sorcerers, who were supposed to expose his myth, declared their acceptance of his faith.

At this point, a man from Pharaohs own household who had accepted the truth but kept his faith secret begins his argument in defence of Moses. In his address to Pharaoh and his courtiers, the man tries to touch their hearts with his advice and makes very convincing arguments that combine facts with the prospect of dreadful consequences.

A believing man ofPharaoh's family, who until then had concealed his faith, said: Would you kill a man because he says, 'God is my Lord,' when he has brought you all evidence ofthe truth from your Lord? Ifhe is a liar, his lie willfall back on him; but ifhe is speaking the truth, something ofwhat he warns you against is bound to befall you. God will not grace with His guidance anyone who is a lying transgressor. My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us? Pharaoh said: 7 am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.' Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the lAd, and Thamud and those who came after them. God does not will any injustice for His creatures.

And, my people! Ifear for you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said: 'God will never send any messenger after him. 'In this way God lets go astray those who are transgressors and live in doubt.

Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. (Verses 28-35)

This is a long, powerful argument advanced by a believer against the conspirators in Pharaoh’s court. His argument relies on the sound logic of uncorrupted human nature. It is a skilful argument that combines caution with power. He begins first by describing the enormity of what they propose to do: “ Wouldyou kill a man because he says, "God is my Lord?” (Verse 28) Do such innocent words that imply personal conviction deserve killing the person who says them? Can such words be answered by murder? Shown in this way, your action appears to be gruesome, horrid and repugnant.

He then takes a step forward, saying that this person, Moses, supports his own statement with solid and clear evidence: “he has brought you all evidence ofthe truth fromyour Lord. ” (Verse 28) Here, he is referring to the signs Moses had shown them. They certainly saw these signs, and when they were together, away from the masses, they could not argue about such signs nor their import.

The believer then puts to them the worst possible situation, taking an objective attitude to allow them to reflect on such a scenario: “Ifhe is a liar, his lie willfall back on him J (Verse 28) If he is lying, he will bear the consequences of his lie and suffer his punishment. However, this does not justify killing him. There is, however, the other possibility that what he says is true. It is, then, prudent to be careful and not to expose oneself to its consequences: “but if he is speaking the truth, something of what he warns you against is bound to befall you.” (Verse 28) Again this is the least that can be expected in this case. The man did not ask them to consider anything beyond this. His purpose was to make an objective stand, one that provided the most convincing argument.

Despite such solid arguments from the believer, Pharaoh persisted in his erring ways, adamant in his rejection of the truth. However, he sought to pretend that he wanted to find out whether what Moses said was true. It appears then that the believers argument was so convincing and hard-hitting that Pharaoh and his courtiers could not totally ignore it. Therefore, Pharaoh tried to find a way out:

Pharaoh said: 'Haman! Build me a lofty tower that I may attain the right means; the means of approach to the heavens, so that I may have a look at this god of Moses. I am convinced that he is lying.' Thus, goodly seemed to Pharaoh the evil ofhis deed, and he was barred from the right path. Pharaoh's scheming led only to ruin, (yerses 36-37)

Thus, Pharaoh instructed Haman, his minister, to build him a very high tower so that he might climb and look into the heavens searching for Moses’ God. He also added: 7 am convinced he is lying.' Pharaoh resorted to this manoeuvring so that he did not have to face the truth which would compel him to acknowledge Gods oneness.

Such acknowledgement would lose him his throne and dispel the legends upon which his kingdom was based. It is improbable that such was Pharaohs understanding, or that he seriously wanted to look for Moses’ God in this stupid, physical way. In fact, Pharaoh would have attained a high standard of education and knowledge.

Therefore, his words really betray his ridicule on the one hand and trickery on the other. He wanted to deceive people into thinking that he was fair-minded, willing to test Moses’ claims. Or perhaps this manoeuvre was meant as a retreat in the face of the strong logic advanced by the believer. Whatever is the truth behind his actions, all these possibilities indicate that he persisted in his erring ways, arrogantly denying the truth. “ Thus, goodly seemed to Pharaoh the evil ofhis deed, and he was barredfrom the right path." (Verse 37) He deserved to be so barred, having chosen to persist with falsehood and deviancy. The surah's comment makes clear that such scheming can only lead to failure and utter loss. “Pharaoh's scheming led only to ruin" (Verse 37)

Faced with such thoughtless and devious manoeuvring, the believer makes his final say clear, free of ambiguity. He calls on his people to follow him in pursuing the right course leading to God. He emphasizes to them that this present life is worthless, while the life to come provides pure bliss. He warns them against the punishment of the hereafter, exposing the hollow and false nature of idolatrous beliefs:

The man who believed said: 'My people! Follow me: I shall guide you to the path of rectitude. My people! This worldly life is but a briefenjoyment, whereas the life to come is the lasting home. Anyone who does a bad deed will be requited with no more than its like, whereas anyone, be it man or woman, who does righteous deeds and is a believer will enter paradise where they will receive blessings beyond reckoning. My people! How is it that I call you to salvation, while you call me to the fire? You call upon me to deny God and to associate with Him others ofwhom I have no knowledge, the while I call you to the Almighty, the All-Forgiving. There is no doubt that what you call me to is notfit to be invoked either in this world or in the life to come. To God is our return, when the transgressors shall find themselves in the fire. You shall then remember what I am telling you now. As for me, I commit myself to God: God is well aware ofall His servants. (Verses 38-44)

The surah does not dwell on what happened between Moses, Pharaoh and the Children of Israel after this, up to the point of Pharaohs drowning while Moses and his people were saved. Instead, it affords some glimpses of what happened thereafter, indeed, after life itself:

God delivered him from the evils oftheir scheming, whereas grievous suffering was to encompass Pharaoh's folk: before the fire they are brought, morning and evening, and then on the Day when the Last Hour comes, it will be said: 'Cast Pharaoh's people into the worst suffering.' They will contend with one another in the fire: the weak will say to those who were arrogant, 'We have been your followers, so can you relieve us of some share of the fire?' The arrogant will reply: 'We are all in it together. For God has judged between His creatures. ' Those in the fire will say to the keepers of hell: 'Pray to your Lord that He lighten this suffering ofours, though it be for one day only.' They will ask: 'Didyour messengers not come to you with clear evidence ofthe truth?' They will say: 'Yes, indeed.' [The keepers ofhell] will say: 'Pray, then!' But the prayers ofthe unbelievers will be all in vain, (y^rses 45-50)

This present world is over, and we see the first event that succeeds it. We see the believer who stated the truth being saved from Pharaoh and his aides’ scheming. They could not cause him any harm in this world, nor after it. By contrast, Pharaoh’s folk were engulfed by suffering: “Before the fire they are brought, morning and evening and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh's people into the worst suffering." (Verse 46)

The way this verse is phrased suggests that they are brought before the fire during the time between their death and the Day ofJudgement.

This may be a reference to the torment suffered in the grave. The statement that follows reads: 'and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh's people into the worst suffering.' This means that this suffering precedes the Day of Judgement. It is a terrible punishment involving exposure to the fire morning and evening, either to make them expect its burning and pain, which is a terrible suffering, or to experience it, which is even worse. Then, on the Day of Judgement, they will be cast into the worst suffering.

The verse that follows tells us of something that happens after resurrection. The unbelievers are shown arguing in hell: “The weak will say to those who were arrogant, 'We have been your followers, so can you relieve us ofsome share of the fire?'" (Verse 47) This means that the weak are together with the arrogant in the fire of hell. The weak have not been spared on account of their weakness, or their being driven like cattle, having no say or choice. God granted them a position of honour, which equipped them to exercise free choice and to be responsible for what they choose. They relinquished all this and followed their arrogant leaders instead. They did not object to anything the leaders said. In fact, it did not occur to them that they could object. They did not think about what their arrogant leaders said to them, or the errors they landed them in: “We have been your followers." The fact of their relinquishing responsibility and what God granted them could never serve as extenuating circumstances in God’s sight. Therefore, they will be in hell, driven there by their leaders, just as they used to drive them like sheep in the life of this world. We see them asking their leaders: “Can you relieve us of some share of the fire?" (Verse 47) This question is a reminder of what such leaders used to assert, pledging to protect their followers against evil and harm.

The surah then adds a comment on the whole episode and what preceded it of reference to the different communities which suffered Gods punishment after taking a negative attitude towards His message.

We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be ofno avail to the wrongdoers: theirfate will be rejection, and they will have the worst ofhomes. And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God's promise always comes true. Ask forgiveness for your sins, and extol your Lord's glory and praise evening and morning. (Verses 51-55)

This definitive comment suits the decisive situation. We have been given an example of the end of truth and falsehood, both in this world and in the life to come. We have seen what fate befell Pharaoh and his noblemen in this life, and we have seen them disputing in hell, utterly humiliated. Such is the end of these communities, as stated in the Qur’an: “We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes." (Verses 51-52)

As for the life to come, perhaps no believer in life after death will argue about this. They do not find any reason to argue. As for victory in this present world, this may need some explanation.

God’s promise is clear and definitive: “ We shall indeed support Our messengers and the believers both in this world's life and... ” (Verse 51)

Yet we see that some messengers were killed, and some had to abandon their homes after being rejected and driven out. Some believers have also been exposed to grievous suffering; some were thrown into the fire pit; some fell martyrs; some live in exceedingly difficult circumstances. What happens, then, to God’s promise of support being given to them in this present life? Satan tries hard to exploit this situation, working hard to shake people’s faith.

People, however, use superficial measures when evaluating things, and they overlook many values and facts. They look at a brief period of time and a small area or space. These are limited human measures.

A comprehensive look shows the situation to occur in a broad span of time and place. It does not erect limits between one era or place and another. If we look at the question of faith from such a broad perspective, we will see it triumphant, no doubt. Its triumph is the victory of its upholders. They have no existence separate from its existence. The first thing faith requires of them is to dedicate themselves to it completely, so that it is almost as if they disappear while it stays in full vision.

Moreover, people often limit the meaning of victory to a specific outcome they know and can easily recognize. But victory can take different forms, some of which might superficially at least appear akin to defeat. When the Prophet Abraham was thrown in the fire and remained resolute in his determination to stick to his faith and advocate it, was he in a position of victory or defeat? From a faith perspective, he was undoubtedly at the highest point of victory as he was being cast into the fire. He again triumphed when he was saved from the fire.