Ţā Hā. We did not bestow this Qur’ān on you from on high to cause you distress, but only as an admonition to the God-fearing. It is a revelation from Him who has created the earth and the high heavens, the Most Merciful, established on the throne of His almightiness. To Him belongs all that is in the heavens and on earth, as well as all that is between them, and underneath the soil. If you say anything aloud, then [know that] He knows all that is secret, as well as all that is yet more hidden. [He is] God; there is no deity other than Him. His alone are all the attributes of perfection. (Verses 1-8)

These opening verses give the sūrah a tender start beginning with two letter sounds, Ţā Ha, to indicate that this sūrah, like the entire Qur’ān, is made up of letters from the Arabic alphabet, as we have explained in earlier volumes. The two letters chosen here have the same sound-ending as the verses of the sūrah.

We then have a reference to the Qur’ān, in the same way as other sūrahs commencing with separate letters, but the reference here is made in the form of an address to the Prophet [peace be on him] . “We did not bestow this Qur’ān on you from on high to cause you distress.” (Verse 2) We have not revealed this Qur’ān so that it leads you to a state of distress. We do not want to make things hard for you requiring that you recite it in worship going beyond the limits of human ability. In fact, the Qur’ān is made easy for remembrance, and whatever requirements and duties it imposes are easy for people to fulfil. It only imposes duties that are well within human ability. Reciting it during worship is a blessing, providing us with an opportunity to be in touch with the Supreme Society from whom we derive strength, reassurance, contentment and a feeling of companionship.

Nor did We reveal this Qur’ān so that you would become distressed when people refused to accept it as divine revelation. You are not required to force them to faith, nor to overstretch yourself in trying to convince them of the truth of your message.

This Qur’ān is bestowed from on high to you as a reminder and a warning: “But only as an admonition to the God-fearing.” (Verse 3)

When God’s Messenger gives such an admonition, reminding people of God and warning them against disbelief and disobedience of God’s orders, his mission is fulfilled. God’s Messenger is not required to open sealed hearts, nor is it his task to overpower minds and souls. This can only be done by God, who has bestowed this Qur’ān from on high. He is the One who is in full control of the whole universe and who knows every heart’s secrets: “It is a revelation from Him who has created the earth and the high heavens, the Most Merciful, established on the throne of His almightiness. To Him belongs all that is in the heavens and on earth, as well as all that is between them, and underneath the soil.” (Verses 4-6)

The One who has revealed this Qur’ān is God who created the earth and the high heavens. This shows that the revelation of the Qur’ān is a universal phenomenon, like the creation of the heavens and earth. It is a revelation from on high. The sūrah thus links the laws that govern the universe with those that bring revelation. There is thus perfect harmony here between the high heavens, the earth and the Qur’ān, revealed as it is from on high to the earth.

Now God begins to tell His Messenger, Muĥammad, the story of Moses, as an example of the care He takes of those whom He chooses to hear His message.

Accounts of Moses are more frequent in the Qur’ān than those of all other messengers. This history is given in the Qur’ān in episodes, each of which fits perfectly with the general theme of the sūrah in which it occurs. So far, we have seen such episodes in Sūrah 2, The Cow; 5, The Repast; 7, The Heights; 10, Jonah; 17, The Night Journey; and 18, The Cave. Other references are also made in later sūrahs.

The account given in Sūrah 5, The Repast, tells how the Children of Israel stood at a distance from the Holy Land, refusing to enter it because of the powerful residents living there. In Sūrah 18, The Cave, also in this volume, we saw Moses’ encounter with the pious man and what occurred when the two travelled together. Here, however, we have a long and detailed history covering several episodes, as was the case in Sūrahs 2, 7, and 10. The episodes given in each sūrah may be totally different, but where there are similarities, these are portrayed from different angles, so that they fit more perfectly with the general line of the sūrah in which they occur.

Thus, in Sūrah 2, The Cow, Moses’ story is preceded by that of Adam and how he was honoured in heaven, how he was given charge of the earth and the grace God bestowed on him when He granted him forgiveness. In the same vein, the story of Moses and the Children of Israel provides a reminder of God’s grace, God’s covenant with them, their salvation from Pharaoh, their prayer for rain and how they were given manna and quails for food. It also mentions Moses’ appointment with his Lord and how the Children of Israel took to worshipping the calf in his absence, God’s forgiveness and binding covenant under the mountain, their breach of the Sabbath and the story of the cow.

In Sūrah 7, The Heights, Moses’ story is preceded by warnings and an outline of the fate suffered by earlier communities who denied God’s messages after they were given different signs and miracles. Hence, the story in this sūrah begins at the point when Moses was given his message. It refers to the various signs given to him, such as his staff and hand, as well as the floods, locusts, ants, frogs and blood, and speaks in detail about the encounter with the sorcerers, the fate of Pharaoh and his people. It then mentions how the Israelites worshipped the calf in Moses’ absence. It culminates with an announcement of the heritage of God’s grace and guidance being passed over to those who follow the last Messenger, the unlettered Prophet.

In Sūrah 10, Jonah, Moses’ story is preceded by a short account of the destruction of earlier communities for rejecting God’s guidance despite the clear evidence provided for them. The account of Moses given in this sūrah again begins with his message and his encounter with the sorcerers, followed by a detailed picture of the destruction of Pharaoh and his army. In the present sūrah, this comes immediately after the opening verses which speak about the grace God bestows on those whom He selects to convey His message. The story has the same aura of divine grace, starting with the dialogue between Moses and God. It includes examples of the care God took of Moses and the support He gave him. It mentions that such care started long before his message, during his early childhood, when God provided him with protection and love: “I lavished My love on you, so that you may be reared under My watchful eye.” (Verse 39)

Have you learnt the story of Moses? When he saw a fire, he said to his family: ‘Wait here! I perceive a fire. Perhaps I can bring you a lighted torch, or find some guidance at the fire.’” (Verses 9-10)

The Prophet is asked a rhetorical question about whether or not he had heard of Moses’ history and how it reflects God’s grace and the guidance He provides for those whom He chooses as His messengers.

Here we see Moses (peace be upon him) on the road between Madyan and Egypt, close to Mount Sinai, returning with his wife after he had completed the term he had agreed with the Prophet Shu`ayb. This agreement meant that Shu`ayb would give him one of his two daughters in marriage in return for eight or ten years during which he would be his assistant. He most probably spent ten years before he felt that he could leave with his wife to return to the country where he grew up. There the Children of Israel, Moses’ people, lived in subjugation. 1

Why is he returning to Egypt having fled there after killing an Egyptian whom he found quarrelling with an Israelite? He had after all found safe refuge with Shu`ayb, his father-in-law. So why would he leave that place of security and return to Egypt?

Here we see human homesickness as the tool used by God to bring Moses to the place where he was to play an important role. Thus is life. We are motivated by feelings, passions, aspirations, hopes and memories, but all these are merely the outward causes of the desired result. They are what we see on the surface, but below them is the will that no sight can see. It is God’s will, and He is the Almighty who accomplishes everything He wants.

Thus we see Moses on his way back to Egypt, losing his way in the desert, accompanied only by his wife, and perhaps a servant. He loses his way in the darkness of the night in the open desert. We sense this from the way he says to his companions: “Wait here! I perceive a fire. Perhaps I can bring you a lighted torch, or find some guidance at the fire.” (Verse 10) People living in the desert normally lit their fires o high ground so that those travelling at night could see it, find their way or come over to it where they would find a welcome and hospitality, as well as directions to continue their journey.

Moses saw the fire as he was walking through the desert and he was warmed by hope. He moved towards it in order to fetch a firebrand, as night in the desert is normally cold. He also felt he might find some guidance as to which direction to travel in. He went there to bring back a torch, but was in for a great surprise. For he found the fire that warms souls and spirits, and provides guidance for the greatest journey of all:

But when he came close to it, a voice called out to him: Moses, I am your Lord! Take off your sandals, for you are in the sacred valley of Ţuwā. Know that I have chosen you. Listen, then, to what is being revealed. Indeed, I alone am God; there is no deity other than Me. So, worship Me alone, and establish regular prayer to celebrate My praise. Although I have chosen to keep it hidden, the Last Hour is bound to come, so that every soul may be rewarded in accordance with what it strove for. Hence, let not anyone who does not believe in its coming and follows only his own desires turn your thoughts from it, lest you perish.’ (Verses 11-16)

This was an address to which the whole universe responded. In it, God gave His chosen messenger the fundamental truth of His oneness. Moses must have forgotten all about himself and the purpose for which he aimed towards the fire. He was now only following this voice coming to him from on high. He was attentive to the divine instructions being given to him. As he is so absorbed, with his mind and soul fully attentive to it, he is asked a question which requires no answer from him: “Now, what is this in your right hand, Moses?” (Verse 17)

Of course Moses had his staff in his hand, but where was his mind at that moment? Well, he remembers and gives his reply: “He answered: It is my staff; upon it I lean, and with it I beat down the leaves for my sheep; and other uses have I for it.” (Verse 18)

The question did not ask about the uses he had for his staff, but rather about the object he was holding. Nevertheless, Moses realizes that he was not being asked to name the object in his hand, but to state what he did with it. Hence his answer outlining the purposes for which he used it. He used it for support when walking and beat the leaves of the trees so that they fell and were eaten by his sheep. We know that Moses tended sheep for Shu`ayb, his father-in-law. It is also reported that he had a number of sheep given him as his share. Furthermore, he had other uses for his staff to which he refers in general without going into specifics, because what he has already stated gives a clear indication of them.

The omnipotent power, however, does with his staff what he could have never imagined. This comes as part of his preparation for his task: “Said He: ‘Throw it down, Moses.’ So he threw it down, and thereupon it was a snake, moving rapidly. Said He: ‘Take it up and have no fear. We shall restore it to its former state.’” (Verses 19-21)

Thus he saw in front of his eyes the great miracle that occurs every moment while people remain oblivious to it. That is the miracle of life: the staff became a rapidly moving snake. Millions and millions of lifeless atoms or objects are transformed into living things all the time, but they do not fill man with wonder and amazement like a staff being transformed into a snake. Man lives in a world demarcated by his senses and experiences. He cannot go far beyond what he can perceive. To see a staff made of wood transformed into a snake that moves quickly was bound to shock his senses.

He was thus profoundly alert. The hidden aspects of how life first came about and the miraculous nature of life springing up at every moment are too subtle to capture man’s mind and imagination. This is particularly the case when something becomes too familiar; it thus goes unnoticed.

The miracle of life took place, and Moses was full of amazement, with fear tearing at his heart. But the command was given: “Take it up and have no fear. We shall restore it to its former state.” (Verse 21) It will once again be a staff. The sūrah does not mention Moses’ other reaction, which in another sūrah shows him running away. Here we have only a subtle reference to the fear that overwhelmed him. This is because the general atmosphere in this sūrah is one of safety and reassurance. It is not to be disturbed by speaking about such overwhelming fear that causes a man to run away.

So, Moses requests his Lord to open up his heart, so that the hard task before him would be a pleasure to undertake. It would also motivate him to carry on with it without impediment. He further prays to God to facilitate his task. When God facilitates a task for anyone, it is certain to succeed. For, what can man accomplish on his own, unless God facilitates matters for him? How can he achieve success when he has only limited ability and deficient knowledge while the road ahead is long, difficult and unknown.

The first thing Moses prayed for was heart reassurance that he would clearly feel, and then that God should facilitate things for him. What can man do without such help, relying on his little ability and limited knowledge? But Moses requests more to help him with his task. He wanted his tongue to be freed so that people could understand him easily when he spoke. It has been reported that he suffered from some sort of speech impediment. Most probably this is what he means here. It is further supported by what he is quoted as saying: “My brother Aaron is far better in speech than I am.” (28: 34) The prayer Moses said here was made first in general terms.

Now he adds details which he feels necessary for the task ahead.

First he asks for a helper from his own family, and that was Aaron. He knew Aaron to be outspoken, courageous and yet someone who could control his feelings.

Moses himself was passionate and rather hot-tempered. Therefore, he requested his Lord for support, letting his brother share in the fulfilment of his task. He realized that his task required much glorification of God, constant remembering of Him and contact with Him through prayers. Thus we see Moses requesting God to open up his heart and facilitate his task, to free him of his speech difficulty, and give him a helper from among his family. All this he needed not to carry on the task entrusted to him, but rather so that he and his brother could glorify God and remember Him often as He should be remembered and glorified. Thus, they would be able to receive His guidance, as He is the One who knows their situation best. “You are surely watching over us.” (Verse 35) You know our limited resources and our need for Your help.

God, benevolent and compassionate as He is, does not let His guest go back empty-handed. Nor does He delay answering his prayer: “Said He: ‘You are granted all that you have asked for, Moses.’” (Verse 36)

Just a simple word, without the need for detail, sums up the positive and immediate response. Moses has been granted all that he requested. The way this response is phrased indicates that all that Moses requested became a reality immediately. Then, Moses hears his Lord addressing him by name. What is more honourable than that God in His majesty should mention one of His servants by name?

This is more than anyone can hope for of God’s grace and compassion. The meeting took its time and the address was made in full, with a complete and positive response to Moses’ prayer. Yet God’s grace continues to be bestowed in abundance.

God responded by saying that all Moses’ requests were granted. This was an act of grace by the One who is Most Merciful. But with this he is also given a reminder of God’s past favours. Such a reminder is certain to reassure Moses that with God’s support he can face any power or dictator. “And indeed We bestowed Our favour upon you in a time gone by.” (Verse 37) The One who granted him all this protection and support will not let him down now. In the past, His favours were continuous, so it is unlikely that they will stop now after Moses has been assigned a mission by God.

The favour mentioned first is that given to his mother which any woman in her condition would have needed. Her inspiration then told her: “Place [your child] in a chest and throw it into the river. The river will cast him ashore.” (Verse 39)

We note here that the text describes rough and violent actions: a child being pushed into a wooden chest, and the chest thrown into the river. Then the river casts the box and the child inside onto the shore. But what then? To whose care will this child be entrusted? The answer is: “One who is an enemy to Me and an enemy to him will pick him up.” (Verse 39) Amidst all this Moses is also told: “I lavished My love on you, so that you may be reared under My watchful eye.” (Verse 39)

All this is an aspect of divine providence which transforms love and compassion into a shield to protect the child from all the blows, waves and currents. None of the powers of evil is able to harm the recipient of such love, even though he is no more than an infant of only a few days who cannot indicate his needs or express his feelings.

We have in this image a rare contrast between the great tyrannical forces lying in wait for the tiny infant and the hard circumstances engulfing him on the one hand and, on the other, the flowing compassion guarding him from all fears and protecting him against all dangers. His protection comes about as tender love, without the need for fighting or confrontation: “I lavished My love on you, so that you may be reared under My watchful eye.” (Verse 39) Nothing further can be added to explain such gentle, loving tenderness than this most perfect Qur’ānic expression of how Moses was reared under God’s watchful eye. How can human expression describe a creature reared under such care? The most that we can do is contemplate the situation and what it meant for Moses’ development. It is a great honour for any human being to have direct divine care for just a moment in his life. What honour is then bestowed on one who is reared under such care? Perhaps this is what made Moses able to receive this address direct from God.

Thus Moses is reared under God’s protection right under Pharaoh’s nose, and Pharaoh is the enemy of both God and Moses. Thus, as a young child, he is always within an arm’s reach of Pharaoh, without any human guard or protector.

Nevertheless, Pharaoh’s evil hand is restrained by the fact that God has lavished His love on Moses, the child, so that he attracts love by all who see him. Needless to say, with Moses being reared under God’s watchful eye, no harm could come to him from Pharaoh or anyone else.

Having made this very clear to Moses, God gives him his first instructions:

Go forth, then, you and your brother, with My signs, and never slacken in remembering Me. Go forth, both of you, to Pharaoh; for he has transgressed all bounds of equity! But speak to him mildly, so that he may yet take heed, or may be filled with apprehension. (Verses 42-44)

Moses is told to go with his brother Aaron, equipped with the signs God has given them. He has seen two of these in the transformation affecting his staff and his hand.

They are told not to slacken in remembering God, for such remembrance is the best equipment and support they can have. Moses is reminded that God protected him from Pharaoh and his wickedness even when he was a helpless child, thrown in the Nile. Nothing of that hardship caused him any harm. Now that he has completed his training, he can approach his task with ease and reassurance, trusting to God’s care.

As Moses is directed to go to Pharaoh, he is told that Pharaoh has transgressed all bounds and resorted to tyranny and oppression. Nevertheless, his instruction is that he and his brother are to “speak to him mildly.” (Verse 44) Mild and gentle words which do not trigger a hardening of attitude or insolence and arrogance, which is commonly adopted by tyrants, may yet reawaken Pharaoh’s heart and alert him to the consequences of his actions. Thus, Moses and Aaron were to go about their task, hoping that Pharaoh might take heed, and never despairing of his reform and positive response to God’s guidance. An advocate of faith who gives up on people and thinks that they never respond positively to his message cannot deliver it in the way it should be delivered. Nor is he able to hold on to it in the face of rejection and denial.

God certainly knew how Pharaoh would respond, but taking the necessary measures in preaching God’s message is prerequisite. God takes people to account after they act, even though He is aware of their actions before they are made. His knowledge of future events is the same as His knowledge of the present and the past.

So far we have discussed what Moses was told when God addressed him directly alone in the desert. The sūrah then takes us across time and place, covering an indeterminable period of time and distance, to show us both Moses and Aaron expressing their concerns to their Lord about their forthcoming confrontation with Pharaoh. They feared most that he might be quick to punish and harm them severely when they called on him to believe in God.

They said: ‘Our Lord! We fear lest he hasten with insolence or tyranny against us.’ Answered He: ‘Have no fear. I shall be with you. I hear all and see all. Go, then, you two to him and say, “We are the emissaries of your Lord. Let the Children of Israel go with us, and oppress them no more. We have now come to you with a message from your Lord. Peace to all who follow [God’s] guidance. It has been revealed to us that the suffering shall befall those who deny the truth and turn away from it.”‘ (Verses 45- 48)

For certain, Aaron was not with Moses when his Lord first spoke to him, favouring him with a long interactive discourse, clarifying all necessary issues and allowing him to ask questions and giving him the answers he needed. The fact that now both Moses and Aaron make the reply together, saying, “We fear lest he hasten with insolence or tyranny against us”. This, then, suggests that this statement was made at a later time. This is part of the Qur’ānic method of skipping over time and place, leaving gaps in the scenes and events of a story, which are gathered and understood as one reads on. Thus, the Qur’ān concentrates on events, actions and attitudes which inspire the reader and listener.

So, some time after Moses left the place where he received God’s long address, close to Mount Sinai, he met with his brother, Aaron. The latter also received God’s revelation commanding him to be with his brother and that together they should address Pharaoh. Hence, the two together express their concerns to their Lord: “We fear lest he hasten with insolence or tyranny against us.” (Verse 45) They feared Pharaoh’s impulsive reaction, which might be too strong, and they feared his tyranny, which was much more profound than mere physical harm. In his power, Pharaoh could be expected to resort to either of these or to both of them.

At this point they receive God’s decisive answer which leaves no room for fear or worry: “Answered He: Have no fear. I shall be with you. I hear all and see all.” (Verse 46)

Thus, God Almighty who has power over all creatures and who creates the universe and all creatures in it, using nothing more than His will to bring them into existence, tells them that He is with them. This should have been sufficient, but God adds to this what increases their certainty of help. This is evidenced by the fact that He hears all and sees all. What could Pharaoh do against the power of the Almighty, whether in a precipitate reaction or a well considered one?

Coupled with this reassurance Moses and Aaron are given guidance on the form of address they should make to Pharaoh and on how to argue their case: “Go, then, you two to him and say, ‘We are the emissaries of your Lord. Let the Children of Israel go with us, and oppress them no more. We have now come to you with a message from your Lord. Peace to all who follow [God’s] guidance. It has been revealed to us that the suffering shall befall those who deny the truth and turn away from it.’” (Verses 47-48)

The sūrah does not mention how Moses and Aaron were admitted into Pharaoh’s presence, but nonetheless they were. For certain, their Lord was with them hearing and seeing what took place, and no doubt guiding their communication. But what power, and what authority was at the disposal of Moses and Aaron to enable them to communicate to Pharaoh, great as he might have been, what God, their Lord, commanded them to convey to him? The sūrah paints a vivid picture of the dialogue between Moses and Pharaoh, starting with this question and answer: “[Pharaoh] said:

‘Who, now, is this Lord of you two, Moses?’ He replied: ‘Our Lord is He who gives everything its distinctive nature and form, and further guides them.’” (Verses 49-50) It is clear that Pharaoh does not wish to acknowledge God’s Lordship, which the two prophets had made clear to him saying they were ‘the emissaries of your Lord.’ Pharaoh realized that Moses was the main advocate of the message. Hence, he puts his question to him: “Who, now, is this Lord of you two, Moses?” (Verse 49) In whose name are you addressing me to demand the release of the Israelites?

Moses replies emphasizing God’s attributes of creation, initiation and providing guidance and balance: “Our Lord is He who gives everything its distinctive nature and form, and further guides them.” (Verse 50) Thus it is: our Lord is the one who has given everything its existence in the form and the nature it has. He then guides each and everyone to fulfil their respective roles, providing them all with the means for such fulfilment. The Arabic text of this verse uses the conjunctive, thumma, or then, separating the creation of everything and imparting guidance to it. This conjunctive is rendered in the translation as ‘further’ to indicate the true meaning of the verse.

There is no lapse of time between creating a creature and giving it guidance. The conjunctive is used to indicate the difference in rank between the mere creation of something and giving it the necessary knowledge to fulfil its role. Providing such guidance is more elevated than leaving creatures to their own devices.

This description of God given by Moses sums up the highest and most perfect attributes of God the Creator who controls everything in the universe. It is He who gives every creature its form, nature and role. When man casts his eye and contemplates as best he can this endless universe, he sees the results of what the great power of God makes of every existence, great or small, starting with the minute atom up to the largest creature, spanning life between a one-celled creature to the most sophisticated form of life, i.e. man.

The great universe is made up of countless atoms, cells, substances, creatures and living things. Every atom in the universe interacts, every cell has a life, every living being moves, and every creature influences and is influenced by others. But all work, individually and collectively, within the boundaries of the laws God has planted in their natures and constitutions, without conflict, defect, or slackening at any moment.

The whole earth is a cradle for mankind at all places and in all times. It is indeed the same as a child’s cradle; for human beings are the children of the earth in whose lap they grow up and on whose produce they feed. At the same time, it has been levelled for them so that they can walk on it, pursue their life affairs, cultivate it and benefit by its treasures. God made it so on the day He gave nature and forms to all His creatures. Thus, He gave the earth its structure which enables it to sustain the type of life He assigned to prosper on it. Similarly, He gave human beings their nature and form which make them able to live on the earth He made a cradle for them. The two senses imparted by the verse are closely interlinked.

Both the cradle image and the quality of being level are most clearly seen in Egypt, with its highly fertile valley which requires only the minimum effort from its people to yield its rich produce. The whole valley of Egypt is like a warm cradle nurturing a small child.

The wise Creator who has levelled the earth has also opened up on it paths for people to travel and has sent down waters from the sky. It is from the rain pouring from the sky that rivers form and run to provide irrigation. One of these is, of course, the Nile running close to where Pharaoh had his palace. With such plentiful water, plants are brought forth in a great variety of pairs.

God in His wisdom has willed that, like all living things, plants should grow in pairs. Indeed this duality is a consistent phenomenon that applies to all living creatures. In most cases, plants carry the male and female cells in the same shoot, but there are types where one shoot has only male cells and another female, in the same way as in most animal species. This provides perfect harmony that applies to all living things. Hence, the statement: “In all this there are signs for those who are endowed with reason.” (Verse 54) Indeed, no sound mind could reflect on such phenomena without concluding that it is the work of the wise Creator who has given every living thing its nature and form, and guided them all.

The sūrah continues the reporting of what Moses said, but uses the form of a direct address by God Himself: “Out of this [earth] have We created you, and into it shall We return you, and out of it shall We bring you forth once again. And, indeed, We showed Pharaoh all Our signs, but he denied them and refused [to take heed].” (Verses 55-56) It is from this earth, made as a cradle for mankind, and which supports the diverse cultivation of plants for food and grazing, that mankind are created, and to it they shall return and then from it again they are resurrected after death.

Man is certainly created from the same substance as this earth. All the components of his body are largely the same as the components of the earth. Furthermore, he eats of its produce, drinks its waters, breathes its air, and benefits from it as his cradle.

Then, he goes back to it a dead corpse, when his remains become part of its soil and atmosphere. From the earth he is resurrected for a second life, just as he was created for the life of this world.

Pharaoh simply stopped arguing. He realized that Moses had the stronger case, supported by the clearest proof, namely, God’s signs seen everywhere in the universe, as well as his own two special signs. Hence, he resorted to an old ploy, often used by tyrants and opponents of God’s messages. He pointed an accusing finger at Moses, describing him as a sorcerer, claiming that it was through sorcery that Moses turned the staff into a snake and made his hand look shining white, without blemish. Magic was the thought presenting itself immediately to Pharaoh, because it was widely practised in Egypt. The two signs given to Moses seemed, on the surface, similar to magic, which is no more than the deception of the senses that could sometimes lead to false feelings so as to produce tangible effects. Thus, under the influence of magic, a man may see things that are not present, or he may see them in a form other than their own. At times a person who is under a magical spell may be physically and psychologically affected, as though the spell has had its effect on him in reality. But Moses’ signs were not of this sort. They were signs given to him by God, the Creator of all things, the One who can bring about both temporary and permanent transformations.

“He said: Have you, Moses, come to drive us out of our land with your magic?” (Verse 57) It appears that the persecution of the Israelites was motivated by political reasons, with Pharaoh fearing that their numbers would increase to give them numerical strength. For the sake of retaining power and maintaining their rule or kingdom, tyrants will commit the most ghastly and inhumane crimes, paying no heed to moral or ethical considerations. They are prepared to silence the voice of even their own conscience and honour. Thus, Pharaoh pursued a policy of weakening and humiliating the Israelites, killing their male offspring and sparing the females, while forcing the adults among them into hard labour. Therefore Moses and Aaron demanded their release, saying to him: “Let the children of Israel go with us, and oppress them no more.” (Verse 47) His reply to their request was indicative of his fears:

“Have you, Moses, come to drive us out of our land with your magic?” (Verse 57) To Pharaoh, such a release was a step towards ousting him from government.

According to Pharaoh’s thinking, Moses made this demand for the release of the Israelites for no other reason, and the only thing he was prepared to put forward in support of his demand was an act of sorcery. It was easy, therefore, to reply to him in kind: “In that case, we shall most certainly produce for you magic to match it.” (Verse 58)

Tyrannical rulers cannot see beyond the obvious. They think that those who advocate a divine faith use it as a cover for worldly aims. They imagine that they want to take over the reins of government. When they realize that such advocates of faith have something miraculous, either of the type given to Moses or something that touches people’s hearts and wins them over, they respond with something of an apparently similar nature. Their thoughts run along the following lines: if the advocate of a message resorts to magic, then we will produce similar magic; if he uses fine words, these are also at our command; if he advocates moral values, we will support high moral values; if he does good and benevolent works, we will do the same. Such tyrants do not understand that advocates of a divine message rely on their faith and on God’s support. These are the weapons which ensure their triumph.

“Thereupon Pharaoh withdrew and put together the artful scheme which he would pursue; and then turned up.” (Verse 60) In this short verse the sūrah sums up all that Pharaoh said, the advice he was given by the powerful elite among his government, the discussion with the sorcerers and his encouragement and promises of rich reward to them, as well as the schemes he and his advisers finally plotted. Indeed, this short verse, comprising only six words in the Arabic text, shows three successive movements: Pharaoh’s withdrawal into his own quarters, mapping out his strategy and turning up for the confrontation.

Before the confrontation began, Moses felt that he should give the sorcerers some honest and sincere advice. Thus, he warned them against attributing false fabrications to God. So doing, he hoped that they would accept God’s guidance and abandon sorcery, which is blatant falsehood: “Moses said to them: Woe betide you! Do not invent any falsehood against God, lest He afflict you with most grievous suffering. He who contrives such a lie is sure to come to grief” (Verse 61)

A sincere piece of advice can touch the hearts of those it addresses. This might have been the case here, for some of the sorcerers were touched by Moses’ words and began to have second thoughts. Those who were keen to go through with the showdown however began to argue with them in whispers, fearing that Moses would overhear them. “So they debated among themselves as to what to do; but they kept their counsel secret.” (Verse 62)

The more hardened of them tried to encourage those who were reluctant, and warned them against a gloomy future under Moses and Aaron. They described the two prophets as being driven by a desire for power, hoping to rule Egypt and change the faith of its people. To forestall their schemes, they needed to demonstrate their unity and confront them as one body, without hesitation. It was a day of outright and decisive confrontation, and the winner would take all.

They said: These two are surely sorcerers intent on driving you away from your land by their sorcery, and on doing away with your exemplary way of life. Hence, decide on the scheme you will pursue, and then come forward in one single body. For, indeed, he who prevails today shall ever be successful. (Verses 63-64)

One sincere word motivated by faith falls like a powerful explosive in the camp of falsehood. It shakes unbelievers’ hearts and weakens their ranks. They are no longer sure of their own ability, and they entertain doubts about their own beliefs. Hence the doubters needed such encouragement. They were reminded that Moses and Aaron were merely two men, against a much larger group of sorcerers, backed by Pharaoh, his kingdom, wealth and army. They forgot however that Moses and Aaron were supported by God who hears and sees all.

Perhaps this gives us an explanation of the attitude of Pharaoh and his arrogant tyranny, as well as the attitude of the sorcerers who enjoyed his support. To start with, who are those two men, Moses and Aaron, to be given such importance, with Pharaoh himself putting a challenge to them and accepting their own challenge?

Do tyrants understand this inner reaction? Do they realize how hearts can be transformed? With a long history of tyranny and injustice, during which they see their subordinates bow to their every command, hasten to fulfil their desire at the slightest indication, tyrants forget that it is God who changes hearts and minds. They cannot appreciate that when a heart responds to contact with God, the bond is complete. The believer, then, derives strength and light from Him alone. Thus, no one can subjugate such a believer to his own power. Hence, Pharaoh’s reaction: “Said [Pharaoh]: Do you believe in him before I have given you permission? Surely, he must be your master who has taught you witchcraft! I shall most certainly cut off your hands and feet on opposite sides, and I shall most certainly crucify you on the trunks of the palm-trees. You will then come to know for certain which of us can inflict a more severe and longer lasting punishment.” (Verse 71)

“Do you believe in him before I have given you permission?” (Verse 71) Such is the retort of a tyrant who cannot understand how others feel faith touch their hearts such that they cannot turn it away. After all, people’s hearts are, as the Prophet says, held between two of God’s, the Most Merciful’s, fingers and He turns them around as He wills.

“Surely, he must he your master who has taught you witchcraft!” (Verse 71) For Pharaoh, this was the only reason for the sorcerer’s submission to Moses. He could not perceive of faith touching their hearts. He could not understand that God’s hand had lifted the cover blurring their vision and that they could now see things for what they were.

Pharaoh follows this with the normal kind of threat tyrants use when they feel they have no power over others’ hearts and souls. They threaten physical torture and punishment on those who do not submit to their tyranny: “I shall most certainly cut off your hands and feet on opposite sides, and I shall most certainly crucify you on the trunks of the palm-trees.” (Verse 71) Arrogant and boastful, he continues with his claims to authority and power. His is a Brutal force, ready to tear human bodies apart. Thus brute force is utilized to counter solid, logical argument: “You will then come to know for certain which of us can inflict a more severe and longer lasting punishment.” (Verse 71)

But it was too late for Pharaoh. Faith had touched the hearts of those sorcerers and the small, insignificant person within each of them was now in firm contact with the great source of real power. Hence, they were now very strong, while all earthly powers were weak. Indeed the whole life on earth is too small when compared to the broad, bright horizons to which those believing hearts now looked up. All that pertains to life on earth is of no consequence: “They answered: Never shall we prefer you to all the evidence of the truth that has come to us, nor to Him who has brought us into being! Decree, then, whatever you are going to decree. You can only decree on what pertains to this worldly life. As for us, we have come to believe in our Lord, hoping that He may forgive us our faults and all that magic to which you have forced us. God is certainly the best and He is Everlasting.” (Verses 72-73)

This is the sort of change faith brings about in the hearts of people who, until a moment earlier, were submissive to Pharaoh, considering their highest achievement to be close to him, receiving his favours. Now they are ready to confront him with a determination that puts his power, throne and wealth in proper perspective: “Never shall we prefer you to all the evidence of the truth that has come to us, nor to Him who has brought us into being!” (Verse 72) Such evidence is much more precious in our view, and God, our Creator, is far dearer to us than anything else. “Decree, then, whatever you are going to decree.” (Verse 72) This is a challenge to Pharaoh to do his worst. He cannot stop them. “You can only decree on what pertains to this worldly life.” (Verse 72)

This is as far as Pharaoh’s power extends. They tell him clearly that he has no authority over them anywhere other than in this worldly life, which is short, momentary and of little value. Whatever punishment he may inflict on them is too trivial to be feared by a heart that has established close contact with God and hopes to receive His reward in the hereafter. “As for us, we have come to believe in our Lord, hoping that He may forgive us our faults and all that magic to which you have forced us.” (Verse 73) They tell him that in the past they could not disobey him when he forced them to practise magic. Now that they have faith, they hope to be forgiven by God who, they realize, is the best and the everlasting. His reward is far more plentiful and enjoyed for much longer than any worldly reward.

The sorcerers who came to believe in God were inspired by their faith to adopt an attitude that looked down on Pharaoh and his power:

He who shall appear before his Lord [on Judgement Day] laden with sin shall be consigned to hell, where he shall neither die nor live. But he who shall appear before Him as a believer, having done righteous deeds, shall be exalted to the highest ranks, abiding in the gardens of Eden, through which running waters flow. Such shall be the recompense of those who keep themselves pure. (Verses 74-76)

Pharaoh had originally threatened them, saying that his punishment was more severe and longer lasting. Their reply provides an image of one who comes on the Day of Judgement to meet his Lord, being fully laden with sin. The punishment such a person receives is indeed the longer lasting and more painful, because such a person “shall be consigned to hell, where he shall neither die nor live.” (Verse 74) He does not enjoy the termination of pain that a dead person normally has, nor is he living so as to enjoy life’s pleasures. He simply receives a painful punishment that leads to neither life nor death. On the opposite side the highest ranks are shown. These are the gardens of bliss, irrigated by running waters. Such is “the recompense of those who keep themselves pure,” purging themselves of all sin.

The curtains are drawn only to lift again on a new scene in Moses’ history. Now we see the triumph of faith and truth in practical life, after their victory as an idea and belief. What we have seen so far is the triumph of the sign given to Moses over sorcery, the new faith in the sorcerers’ hearts over their hopes of gain and fears of loss as well as over Pharaoh’s threats and punishment. Now we see a related victory for truth over falsehood, guidance over error, and faith over tyranny. All this takes place in real life after it has been achieved in people’s consciences. In fact advocates of the truth cannot openly demonstrate their high moral ground until they have triumphed within themselves over all temptation.

Truth and faith have a certain reality which, once materialized within one’s conscience, finds its way into real life. Should faith remain an outward appearance that does not touch the heart, and truth remain a raised slogan that has not sunk deep into people’s hearts and minds, then tyranny and falsehood may be victorious.

They can achieve such a victory with the physical power under their command, one which cannot be matched by the mere appearance of faith and slogans of truth. It is only when the latter are truly established in hearts and minds that they become stronger than the physical might which falsehood and tyranny can muster. This is the fact which we clearly see in Moses’ attitude towards the sorcerers and their ploys, and later in the sorcerers’ attitude towards Pharaoh and his noblemen. This is the prelude to victory as we see in the next scene in the sūrah.

Then We thus inspired Moses: ‘Go forth with My servants by night, and strike out for them a dry path through the sea. Have no fear of being overtaken, and dread nothing.

Pharaoh pursued them with his hosts, but they were overwhelmed by the power of the sea. For Pharaoh had led his people astray and had not guided them aright. (Verses 77-79)

The sūrah does not mention here what happened after the confrontation between faith and tyranny, nor what measures Pharaoh took against the sorcerers after they declared their belief in God, defying his power and tyranny, as well as all earthly temptation. It simply paints this scene of total victory so that the triumph in one’s own conscience is directly related to triumph in real life. We also see here how God provides total care for His servants. By the same token, the sūrah does not dwell on the scene of departure from Egypt, and the standing before the sea, as these are painted in detail in other sūrahs. In fact, it shows the victory scene here without preliminaries, because these concerned people’s hearts.

All we have here is the inspiration given to Moses to depart from Egypt at night with the Children of Israel, and to strike out for them a dry path across the sea. We see Moses with complete reassurance as he and his followers receive God’s care.

Thus, he has no fear of his people being overtaken by Pharaoh or of being overwhelmed by the parted sea. God’s will which made the sea such a great volume of water with all its characteristics is able to part it for a while to give those believers a dry path through so as to continue their journey.

It was God who conducted the battle between faith and tyranny. The believers were not required to do anything other than follow the inspiration received by Moses and to move out at night. The believers were no match for the unbelievers in terms of material power. Moses and his men were weak and powerless, while Pharaoh and his army held all the material power. Hence, a battle between the two parties could not take place. Therefore, God took over, but only after the truth of faith was fully engrained in the hearts of those whose only strength was that which they derived from faith. Thus we see the tyrant delivering his threat and warning the believers of doom: “I shall most certainly cut off your hands and feet on opposite sides, and I shall most certainly crucify you on the trunks of the palm trees.” (Verse 71) To this, the believers, with their hearts full of faith, reply: “Decree, then, whatever you are going to decree. You can only decree on what pertains to this worldly life.” (Verse 72)

The simple truth of the matter is that when the battle between faith and tyranny reached this level in people’s hearts, God himself took up the banner of truth and hoisted it high, leaving the banner of falsehood trampled upon. All this took place without the believers exerting any effort whatsoever.

We also learn from this account that when the Children of Israel accepted the humiliation Pharaoh imposed on them, by virtue of his persecution campaign, killing their men and sparing their women, God did not interfere on their side. They simply accepted their subjugation, fearing Pharaoh and his power. But when faith was paramount in the hearts of those who believed in Moses and his message, and when they were ready to withstand the torture with their heads held high, declaring their rejection of Pharaoh and their belief in God, then God intervened and conducted the battle. Thus, victory was achieved on the battlefield as it was earlier achieved within their hearts and souls.

Such is the lesson driven home in this sūrah as it portrays the two scenes in quick succession, without dwelling on further detail. This is what people of faith should understand, so that they know when to expect God’s help to achieve their victory.

Yet to those who were saved and granted victory a reminder and a warning are given so that they do not forget or abandon their most important weapon:

Children of Israel! We saved you from your enemy, and then We made a covenant with you on the right flank of Mount Sinai. We sent down manna and quails for you.

Eat of the wholesome things which We have provided for you and do not transgress, lest you should incur My wrath. He that incurs My wrath has indeed thrown himself into utter ruin; but I certainly forgive all sins for anyone who repents, believes and does righteous deeds, and thereafter keeps to the right path. (Verses 80-82)

They have passed the danger zone and have surged on towards Mount Sinai, leaving Pharaoh and his army drowned. Their deliverance was a recent event which they remember well, but it is recorded here as a reminder, so that they may give thanks.

The appointment at the right hand side of Mount Sinai is mentioned here as though it is an accomplished event, when it was a meeting for which Moses had to prepare himself for over a period of forty nights. He would then receive the tablets and the laws recorded therein. This was a law to regulate the lives of the people entrusted with a mission in the Holy Land after their departure from Egypt.

The fact that they were given manna, a sweet type of food that gathers on leaves, and quails, a type of bird that is easy to catch and eat, was another aspect of God’s grace, of His taking care of them in the barren desert where they found themselves.

God was looking after them, even to the point of providing them with their daily food, and in such a way that required no hard effort.

God reminds them of all these favours and warns them against transgression, in the form of indulgence in physical pleasure and neglect of the duties they left Egypt to fulfil. God is preparing for them an assignment which they must undertake. The Arabic word used here for transgression, taţghaw, is the same word that signifies the tyranny they experienced in their very recent past. Hence, they are warned: “Eat of the wholesome things which We have provided for you and do not transgress, lest you should incur My wrath. He that incurs My wrath has indeed thrown himself into utter ruin.” (Verse 81) Pharaoh had thrown himself into such ruin only recently, falling off his throne and drowning in the sea. To experience such ruin is to fall from high, which contrasts with tyranny that exalts the tyrant and assumes for him a high position of power. The Qur’ān here juxtaposes such contrasting elements in word and meaning to achieve both heightened effect and perfect harmony.

With this warning against indulgence in easy pleasures and neglect of the task assigned for them, the door for repentance is left open for anyone who slips so that he may return to the proper path. “But I certainly forgive all sins for anyone who repents, believes and does righteous deeds, and thereafter keeps to the right path.” (Verse 82)

Repentance is not merely a word we say with our mouths. It is a resolve in one’s mind that manifests itself in strong faith and good deeds, as well as practical behaviour. So when faith is settled in a person’s heart, faith is purged of all alien traces, and confirmed by good deeds. In this way, man sets himself on the right path, guided by faith and benefiting by the guarantee provided by good action. Achieving guidance is shown here as the result of strong faith and determined action.

God has appointed a time for Moses to meet Him at the Mount after forty days, when he would be given the commandments outlining the tasks his people have to fulfil after the victory they were given. Victory carries with it its own responsibilities, as does faith. Hence, it was necessary for Moses to be psychologically prepared and ready to receive God’s commandments.

Thus, Moses went up the Mount, leaving his people at the bottom, after asking his brother Aaron to deputize for him. Moses longed dearly for this encounter, when he would stand in front of his Lord and address Him. He had had this experience once before and was keen to experience it again. Hence, he made haste to stand in the presence of his Lord. He was however totally unaware of what his people had perpetrated after he had left.

His Lord tells him the news, pointing out what has taken place. The scene is shown to us and we listen to the conversation:

[And God said]: Now what has caused you, Moses, to leave your people behind in so great a haste?’ He answered: ‘They are treading in my footsteps, while I have hastened to You, my Lord, so that You might be well pleased with me.’ Said He: ‘Then [know that] in your absence We have put your people to a test, and the Sāmiriy has led them astray.’ (Verses 83-85)

Thus Moses is faced with a terrible shock. He was in haste to meet his Lord, after forty days of diligent preparation, eager to listen to His directives and commandments which would constitute the basis of the new way of life for the Children of Israel. It was to be a way of life suited for a community that had been freed from the shackles of subjugation so that it would become the bearer of a divine message.

The long period they had spent in subjugation and humiliation under Pharaoh’s rule and his idolatrous beliefs had had a damaging effect on the nature of the Israelites. Their ability to withstand the difficulties that attend the fulfilment of a hard task, and to remain true to their promises in the face of hardship, was certainly suspect. Psychologically, they suffered an impairment which made them always keen to have a comfortable life, even if this meant a willingness to be led without troubling to think. No sooner did Moses leave them under Aaron’s stewardship than they allowed their faith to collapse at the first hurdle. Hence, they needed repeated tests and trials in a process of psychological rebuilding. The first test to which they were subjected was that of the golden calf which the Sāmiriy had produced. “In your absence We have put your people to a test, and the Sāmiriy has led them astray.” (Verse 85)

Moses did not know about this test until his appointment with his Lord.

The sūrah sums up the scene of the direct address between God and Moses very briefly in order to describe Moses’ reaction to what he learnt, his speedy return, his anger and his sorrow. How could his people do this after God had saved them from humiliating subjugation by tyrannical idolatry, and favoured them with easy provisions and care in the desert? He had only very recently reminded them of God’s favours, warning them against going astray. Yet now they follow the first one to call them back to paganism and the worship of a call?

Enraged and full of sorrow, Moses asked his people: “Did not your Lord hold out a goodly promise to you?” (Verse 86) God had promised them victory and to enter the Holy Land as a community believing in His oneness. Only very recently had they witnessed the initial steps towards the complete fulfilment of this promise. Hence, he remonstrated with them: “Did, then, [the fulfilment of] this promise seem to you too long in coming? Or are you determined to see your Lord’s condemnation fall upon you?” (Verse 86) Their action was akin to that perpetrated by one who wants to bring God’s condemnation on his head, so he wilfully and deliberately does what incurs it. Moses asked them if this was why they broke their promise to him to maintain the path he had shown them until his return.

They gave him a singular excuse which exposed the effects on their mentality of their long time living in subservience. It is a ludicrous excuse: “We did not break our promise to you of our own free-will.” (Verse 87) It was beyond our ability and control.

“But we were loaded with the burdens of the [Egyptian] people’s ornaments, and so we threw them [into the fire].” (Verse 87) They had carried with them loads of jewellery borrowed from Egyptian women. Now they say they wanted to get rid of all these because they were taken unlawfully. The Sāmiriy took these gold articles and made of them the golden calf. The Sāmiriy was either a man from Samaria accompanying them or one of them known by this appellation. When he made the calf, he purposely placed some holes in it, so that when the wind blew, it produced a lowing sound, despite the fact that it had no life or soul. It was merely an inanimate object. But no sooner did they see such a golden calf making such a noise than they forgot their true Lord who had saved them from their humiliation. Most stupidly and inexcusably they started to worship the calf, repeating the ludicrous statement that Moses had been misled when he went to the mountain looking for his deity, while the deity was there with them, as they claimed. They said: “This is your deity and the deity of Moses; but he has forgotten.” (Verse 88)

Their stupid remarks also detract from the position of their prophet, Moses, who was the one to accomplish their salvation under God’s guidance. What they said about the calf alleged that Moses had no guiding relationship with his Lord. Hence, he did not know how to find Him, taking the wrong path and looking for him in the wrong place.

Yet they were fooled by a simple trick, which they should have easily recognized for what it was. “Why! Did they not see that it could not give them any response, and that it could neither harm nor benefit them?” (Verse 89) It was not even a living calf that could hear them and respond in the way that cows and calves respond. It could not aspire to the status of an ordinary animal. It could not bring them the least harm or benefit, not even fighting with its horns or drawing water from a stream.

Moreover, Aaron, their other prophet who deputized for his brother Moses, their saviour, had given them honest and sincere advice, pointing out to them that it was all a test: “And, indeed, Aaron had said to them earlier: My people! You are but being tempted to evil by this calf. Your only Lord is the Most Merciful! Follow me, then, and do as I bid you.” (Verse 90) He assured them that the proper course for them to take was to follow him as they had promised Moses. He told them that Moses was certain to return when his Lord had finished His business with him. Rather than follow his advice, they evaded their responsibility and abandoned their commitment to obey their prophets, saying: “By no means shall we cease worshipping it until Moses comes back to us.” (Verse 91)

Now Moses addresses all his anger to the Sāmiriy, the perpetrator of the whole trouble. He did not speak to him first because the people themselves should have known better than to follow someone who came up with an outrageous idea. Aaron, as their trusted leader, was also responsible for making sure that they did not slip, should they be faced with temptation. The Sāmiriy takes less importance, since he did not use brute force to compel them to follow his lead, nor did he cast a screen over their faculties of thinking. He simply presented a temptation and they fell for it.

They could very easily have remained true to the guidance of their first prophet, Moses, and benefited by the counsel of their second prophet, Aaron. Hence, responsibility lay with them in the first place, then with their leader, and finally with the perpetrator of the trouble.

“Said [Moses]: What is then your case, Sāmiriy?” (Verse 95) How come all this has happened because of you? The way the question is phrased is indicative of the seriousness of the whole affair.

He answered: I have gained insight into something which they were unable to see; and so I took a handful of dust from the trail of the messenger and flung it away; for thus has my mind prompted me to act. (Verse 96)

There are countless reports that try to explain the Sāmiriy’s answer: What did he see? Who was the messenger of whose trail he took a handful? What did this have to do with the calf he made and how did throwing this handful affect the calf he made?

It is frequently mentioned in these reports that he saw Gabriel the angel in the form he takes when he descends to earth. So he took a handful of dust from underneath his foot or his horse’s hoof and threw the dust at the golden calf to produce the lowing sound, or that this was the cause behind making the jewellery into a lowing calf.

The Qur’ān does not tell us here what really happened; it simply quotes what the Sāmiriy said. We are inclined to consider this an excuse the Sāmiriy concocted in order to evade responsibility for what actually happened. We feel that it was he who made the calf out of the jewellery the Israelites threw away, having taken it deceptively and unlawfully from the Egyptian women. As he made it, he deliberately ensured that as the wind went through its hollow inside it produced such a noise.

When questioned about it, he sought an excuse, hence his suggestion that he had seen Gabriel and took a handful of his trail.

Be that as it may, Moses punished him by expelling him for life from the Israelite community, leaving his destiny in the hereafter to God Almighty. He further took a strong and effective measure concerning the deity he had made with his own hands, aiming to show his people that it was an inanimate object, unable to protect its maker or to save itself: “Said [Moses]: Begone, then! It shall be your lot to say throughout your life, Do not touch me.’ But you shall be faced with a destiny from which you shall have no escape. Now look at this deity of yours to whose worship you have become so devoted: we shall most certainly burn it, and then scatter it far and wide over the sea.” (Verse 97)