1. For comparison, see (Surah Al-Baqarah: Ayats 47-59); (Surah Al-Aaraf: Ayats 100-141); (Surah Yunus: Ayats 75-92); (Surah Hud: Ayats 96-109); (Surah Bani Israil: Ayats 101- 111); (Surah Maryam: Ayats 51-53); (Surah Ta-Ha: Ayats 1- 89); (Surah Al-Muminun: Ayats 45-49); (Surah Ash-Shuara: Ayats 10-68); (Surah An-Naml: Ayats 7-14); (Surah Al- Ankabut: Ayats 39-40); (Surah Al-Mumin: Ayats 23-50); (Surah Az-Zukhruf: Ayats 46-56); (Surah Ad-Dukhan: Ayats 17-33); (Surah Adh-Dhariyat: Ayats 38-40); (Surah An- Naziyat: Ayats 15-26).

2. That is, “For the benefit of those who are not obstinate and stubborn, for it would be useless to address those who are not at all inclined to listen to you.”

3. The words ala fil-ard in the text are comprehensive and mean that he adopted a rebellious attitude in the land, assumed independence and godhead and superiority instead of behaving like a servant and a subordinate, and started oppressing his subjects like a tyrannical and haughty ruler.

4. That is, he did not rule his subjects with an even hand giving equal rights to all of them, but he had adopted the polity of dividing them into groups. He bestowed privileges and preferential rights on some to be made the ruling class and reduced others to serfs to be oppressed and exploited.

Here, nobody should think that an Islamic government also discriminates between its Muslim and dhimmi subjects, and does not allow them equal rights and privileges in every way. This doubt is misplaced because this distinction, contrary to Pharaonic discrimination, is not based on any distinction owing to race, color, language or class, but on the distinction of ideology and way of life. In the Islamic system there is absolutely no difference between the legal rights of the Muslims and the dhimmis. The only difference is in their political rights, for the simple reason that in an ideological state the ruling class can only be the one which believes in its basic ideology. Every person who accepts this ideology can enter that class, and anyone who rejects it quits it. Thus, there can be no element of resemblance between this discrimination and the Pharaonic discrimination according to which no member of the oppressed race can ever enter the ruling class, under which the people of the oppressed race do not even enjoy the basic human rights, not to speak of their political and economic rights. They are even deprived of their right to live and survive, and are denied security of any right whatever. All special privileges and benefits and offices and good things of life are reserved for the ruling class and for every such person who happens to have been born in it.

5. The Bible elucidates this as follows:

“Now there arose up a new king over Egypt, which knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them: lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them task masters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Ramses. And the Egyptians trade the children of Israel to serve with rigor; And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigor. And the king of Egypt spake to the Hebrew midwives. And he said, when ye do the office of a midwife to Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.” (Exod. 1: 8-16).

This shows that after the passing away of the Prophet Joseph (peace be upon him), a nationalist revolution took place in Egypt, and when the Copts regained power, the new nationalist government employed every means to subdue the Israelites. They did not only humiliate and disgrace them and took mean services from them, but, over and above this, they adopted the policy of reducing their population, by killing their sons and allowing their daughters to live so that their women should gradually pass into the Copts’ hands and produce the Coptic instead of the Israelite race. The Talmud adds that this revolution had taken place a little over a hundred years after the death of the Prophet Joseph (peace be upon him). According to it, the new government, in the first instance, deprived the Israelites of their fertile lands and houses and possessions, and then removed them from the government jobs and offices. Even after this, whenever the Coptic rulers felt that the Israelites and their Egyptian coreligionists were becoming formidable they would disgrace them and employ them in rigorous jobs on little or no wages at all. This is the explanation of the Quranic verse: “He debased a section of the Egyptian population”, and of (verse 49 of Surah Al- Baqarah): “They had inflicted a dreadful torment on you.”

However, neither the Bible nor the Quran mentions that the Pharaoh was told by an astrologer that a boy would be born among the Israelites, who would become a cause of his deposition from power. And to meet this danger he had issued orders to kill the male children born in the Israelite homes. Or that Pharaoh himself had seen a dreadful dream and the explanation given was that a son would be born among the Israelites, who would cause his downfall. Our commentators have taken this legend from the Talmud and other Israelite traditions.

6. That is, “Make them leaders and guides of the people in the world.”

7. That is, “Bestow on them inheritance of the land so that they should be rulers over it.”

8. The Western orientalists have been very critical of this. They say that Haman was a courtier of the Persian King Xerxes, who reigned hundreds of years after the Prophet Moses (peace be upon him), from 486 to 465 B.C., but the Quran has made him a minister of Pharaoh in Egypt. This is nothing but an instance of sheer prejudice. After all, what historical evidence do these orientalists have to prove that there never lived any other person called Haman before Xerxes' courtier Haman? If an orientalist has been able to discover, through authentic means, a complete list of all the ministers and chiefs and courtiers of the Pharaoh under discussion which does not contain the name of Haman, he should make it public, or publish a photocopy of it, because there could be no better or more effective instrument than this of the refutation of the Quran.

9. That a son was born in the same period to an Israelite parents who was later known by the name of Moses to the world, has been omitted. According to the Bible and the Talmud, the family descended from Levi, a son of the Prophet Jacob (peace be upon him), and the name of the Prophet Moses’ (peace be upon him) father was Amram, which has been pronounced as Imran by the Quran. They already had two children before Moses, the elder a daughter, named Miriam, and the younger her brother, Aaron. Probably the proclamation that every male child born in an Israelite home would be killed, had not yet been issued when the Prophet Aaron (peace be upon him) was born; therefore, he was saved. The third child was born when the proclamation was in full force.

10. That is, she was not commanded to cast the child into the river immediately after birth, but to suckle it till she felt a real danger for it. For instance, if she felt that the secret had been exposed and the enemies had come to know of the child’s birth through some means, or through some wretched informer from among the Israelites themselves, she should place the child in a box and cast it into the river, without any hesitation. According to the Bible, the Prophet Moses’ (peace be upon him) mother kept him hidden for three months after his birth. The Talmud adds that the Pharaoh’s government had appointed Egyptian women who carried infants into the Israelite homes, and would make these babies cry, so as to make any hidden Israelite infants also cry and be thus discovered. This new method of spying worried Moses’ mother and in order to save her child’s life, she cast him into the river three months after his birth. Up to this point the version given by these Books is the same as the Quran’s, and the event of casting the box into the river has also been described just as the Quran has described it. In Surah Ta-Ha it has been said: Put this child in a box and place the box in the river. (Ayat 39). The same has been said by the Bible and the Talmud. According to these, the Prophet Moses’ mother made a basket of reeds and covered it with slime (tar) and with pitch to make it watertight. Then she laid the child in it and placed it in the river Nile. But the most important thing, which the Quran mentions, has found no mention anywhere in the Israelite traditions, that is, that the Prophet Moses’ mother had done all this according to an inspiration from Allah, and Allah had already assured her that by following that device not only would her child remain safe and secure but the child would ultimately be restored to her, and that her child would become Allah’s Messenger in the future.

11. This was not their aim, but the ultimate destiny of their act. They picked up the child through whom they were to be destroyed in the end.

12. What one understands from this is briefly so: When the ark or the basket was carried by the river to the place where Pharaoh’s palaces were situated, the servants of Pharaoh picked it up and took it before the king and the queen. It is just possible that the king and the queen were at that time strolling along the river bank and might have noticed the basket and ordered it to be picked up. When they saw a child in it, they could easily guess that it belonged to an Israelite family. For it came from the quarters inhabited by the Israelites, whose sons were being put to death in those days. It was understood that somebody had hidden the child for some time but when it could not be hidden any longer, it was cast to the river in the hope that it might be picked up and rescued from death. With this in view, the most obedient servants submitted that the king order the child to be killed forthwith, for it might prove dangerous for him. But the Pharaoh’s wife was a woman and might even be childless. Then it was a lovely child, as Allah has reminded Moses in Surah Ta-Ha: Ayat 39, thus: “I had cast on you love from Myself.” That is “I had made you such a lovely child that the beholders could not help but love you.” Therefore, the woman could not keep their feelings for him, and said to the king, “Do not kill him, but let us adopt him. When he grows up in our house as our son, he will not know that he was an Israelite: he will rather think he is one of Pharaoh’s own kinsfolk, and he will be useful for us as against the Israelites.”

According to the Bible and the Talmud, the woman who had counseled adoption of Moses was Pharaoh’s daughter, but according to the Quran his wife (imraat-u-Firaun). Obviously, the direct word of Allah is more reliable than the verbal traditions which were compiled centuries afterwards. Therefore, it is absolutely needless to translate imraat-u-Firaun as a woman of Pharaoh’s family against the Arabic idiom and usage only for the sake of seeking conformity with the Israelite traditions.

13. That is, the girl walked along and watched the floating basket in such a manner that the enemies could not know that she had anything to do with the child in it. According to the Israelite traditions, this sister of the Prophet Moses (peace be upon him) was 10 to 12 years old. She followed up her brother intelligently and cleverly and ascertained that he had been picked up by the Pharaoh’s household.

14. That is, “The child would not take to any nurse whom the queen would call for suckling him.”

15. This shows that the sister did not go and sit back at home when she found that her brother had reached Pharaoh’s palace, but cleverly hung about the palace to watch every new development. Then, when she found that the child was not taking to any nurse, and the queen was anxious to get a nurse who would suit it, the intelligent girl went straight into the palace, and said, “I can tell you the whereabouts of a nurse, who will bring him up with great affection.” Here it should be borne in mind that in old days the well-to-do and noble families of these countries generally used to entrust their children to nurses for bringing up. We know that in the time of the Prophet (peace be upon him) nurses from the suburbs also used to visit Makkah from time to time in order to get infants from the well-to-do families for suckling and nursing on rich wages. The Prophet (peace be upon him) himself was brought up by Halimah Sadiyah in the desert. The same custom was prevalent in Egypt, that is why the Prophet Moses’ (peace be upon him) sister did not say that she would bring a suitable nurse, but said that she would tell them of a house whose people would take up the responsibility of bringing him up with care and affection.

16. According to the Bible and the Talmud, the child was named “Moses” in Pharaoh’s house. It is not a Hebrew but a Coptic word, which means, “I drew him out of the water”, for in Coptic mo meant water and oshe rescued.

17. Another good thing that resulted from this wise device by Allah was that the Prophet Moses (peace be upon him) could not become a real prince in Pharaoh’s house, but grew up among his own people and became fully aware of his family and community traditions and his ancestral religion. Thus, instead of growing up as a member of Pharaoh’s class and people, he arose sentimentally and intellectually as a full-fledged Israelite.

In a Hadith the Prophet (peace be upon him) has said: “He who works to earn his livelihood and keeps in view Allah’s goodwill also, has a likeness with the Prophet Moses’ (peace be upon him) mother, who suckled her own son as well as received her wages for the service, too.” That is, although such a person works to earn a living for his children, since he works honestly with a view to pleasing God, and he is just and upright in his dealings with others, seeks lawful provisions for himself and his children in the spirit of God’s worship, he does deserve a reward from Allah even for earning his own livelihood.

18. That is, when he had attained his full mental and physical development. In this connection, different ages of the Prophet Moses (peace be upon him) have been mentioned in the Jewish traditions. Some say he was 18, others have mentioned 20 years and still others 40 years. According to the New Testament, he was 40 years old. (Acts, 7: 23). But the Quran does not mention any age. For the purpose of the incident being mentioned in the following verses, it is enough to know that he had attained his full maturity at that time.

19. Hukum implies wisdom, understanding, and power of judgment. Ilm is both religious and worldly knowledge. The Prophet Moses (peace be upon him) became familiar with the teachings of his forefathers, Prophets Joseph, Jacob, Isaac and Abraham (peace be upon all of them) through his contact with his parents, and with the sciences prevalent in Egypt by virtue of his training as a prince in the king’s palace. Here the gift of Hukm (wisdom) and Ilm (knowledge) does not refer to the gift of prophethood, because prophethood was bestowed on Moses several years afterwards, as is mentioned below, and has already been mentioned in (Surah Ash-Shuaraa: Ayat 21).

Regarding his education and training while as a prince, the New Testament says: “Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.” The Talmud says: Moses grew up, a handsome lad, in the palace of the king: he dressed royally, was honored by the people, and seemed in all things of royal lineage. He visited the land of Goshen daily, observing the rigor with which his brethren were treated. Moses urged the king of Egypt to grant the men of Goshen one day of rest from the labor, in each week, and the king acceded to his request. Moses said, “If you compel them to labor steadily their strength will fail them; for your benefit and profit allow them at least one day in the week for rest and renewal of strength”, And the Lord was with Moses, and his fame extended through all the land.

20. It might be the early morning, or midday in summer, or night in winter, when the roads were deserted and there was all quiet in the city. The words “entered the city” indicate that the royal palaces were situated outside the capital, away from the common population. The words used are “entered the city” and not “came out in the city”, because the Prophet Moses (peace be upon him) lived in the royal palace.

21. The word wakaza in the original means both giving a slap and giving a blow. We have adopted “Moses gave a blow” for the reason that a blow can cause death but not a slap.

22. One can imagine the state of utter remorse and confusion in which the Prophet Moses (peace be upon him) uttered these words when he saw the Egyptian fall down after receiving the blow and breathe his last. He had no intention to murder, nor is a blow struck to kill, nor can one expect that a healthy person would die on receiving a blow. That is why the Prophet Moses (peace be upon him) exclaimed: “This is the work of Satan! He has made me do this in order to work some great mischief, so that I am accused of killing an Egyptian while defending an Israelite, and a violent storm of anger and indignation is aroused in the whole of Egypt not only against me but the whole Israelite community.” In this connection, the Bible gives a different version from the Quran. It declares the Prophet Moses (peace be upon him) to be guilty of willful murder. It says that when Moses saw an Egyptian and an Israelite fighting, “He (Moses) looked this way and that way, and when he saw that there was no man, He slew the Egyptian, and hid him in the sand.” (Exodus 2: 12). The same is the version of the Talmud also. Now anybody can see how the Israelites brand the characters of their elders with infamy and how the Quran exonerates them. The verdict of common sense also is that a wise and discreet person, who was to become a great Prophet in the future, and who had to give man a great code of law and justice, could not be such a blind nationalist that seeing a member of his own community fighting with a man of the other community, he would be so infuriated that he would kill the other person willfully. Evidently, it could not be lawful to kill the Egyptian only for the sake of rescuing an Israelite from his tyranny.

23. What the Prophet Moses (peace be upon him) meant by this prayer was: “O my Lord, forgive this sin of mine, which you know I have not committed willfully, and also cover and conceal it from the people.”

24. This has two meanings and both are implied here: Allah pardoned Moses’ error as well as concealed his sin from the people so that neither any Egyptian, nor any official of the Egyptian government, passed that way at that time that he might witness the incident. So, the Prophet Moses (peace be upon him) got an opportunity to escape undetected from the place of the occurrence of murder.

26. This pledge of the Prophet Moses (peace be upon him) is in very comprehensive words. What he meant by this was that he would neither become a helper of an individual, nor of those who perpetrated cruelty and tyranny in the world. Ibn Jarir and several other commentators have rightly understood this to mean that on that very day the Prophet Moses (peace be upon him) pledged to sever his relations with Pharaoh and his government, for it was a tyrannical government, which had set up a wicked system on God’s earth. He realized that it was not for any honest person to continue as a functionary of a tyrannical kingdom and become an instrument of increasing its power and grandeur.

The Muslim scholars in general have deduced from this pledge of the Prophet Moses (peace be upon him) that a believer should completely refrain from helping a tyrant, whether the tyrant is an individual, or a group, or a government, or a kingdom. Somebody asked Ata bin Abi Rabah (may Allah be pleased with him), the well-known follower of the companions, “My brother is secretary to the governor of Kufah, under the Umayyids. Though he does not decide the disputes of the people, the decisions, however, are issued through his pen. He has to continue in this service because this is his only source of income.” Ata recited this verse, and said, “Your brother should throw away his pen: the Provider is Allah.”

A secretary asked Amir Shabi, “O Abu Amr, I am only responsible for writing down and issuing the judgments: I have nothing to do with passing them. Is it lawful provision for me?” He replied, “It is just possible that a sentence of murder is passed against an innocent person and it is issued under your pen; or a person’s property is confiscated unjustly; or somebody’s house is ordered to be pulled down, and the orders are issued under your pen.” Then the said Imam recited this verse, hearing which the secretary said, “After this day my pen will not be used for issuing judgments of the Umayyids.” The Imam said, “Then Allah also will not deprive you of your daily bread.”

Abdur Rehman bin Muslim had only asked Dahhak to go to Bukhara and distribute the salaries of the officials there, but he declined even this. When his friends said there was nothing wrong in it, he replied, “I do not want to be a helper of the unjust in any way.” All of Imam Abu Hanifah’s authentic biographers including Al-Muwaffaq al-Makki, lbn al-Bazzaz al- Karvari, Mulla Ali Qari, etc. have related that Hasan bin Qahtubah, the commander-in-chief of Mansur, had tendered his resignation only on his instruction, saying, “Whatever I have done to support your kingdom until today, is enough for me if it was in the cause of Allah, but if it was for injustice and tyranny, then I do not want to add to my crimes in my book of conduct.”

27. That is, “You seem to be a quarrelsome man: you have a new quarrel daily with one or the other person.”

28. Here, the Biblical version is different from the Quranic. The Bible says that the fight on the next day was between two Israelites, but according to the Quran this fight also was between an Israelite and an Egyptian. This second version seems to be credible, for the manner in which the secret of the murder of the first day became known, as is being mentioned below, could be possible only if a member of the Coptic community had come to know of the matter. An Israelite’s knowledge of it could not be so treacherous: he could not have gone to inform the Pharaonic government of such a heinous crime committed by the prince, who was a great supporter of his own community.

29. The one who cried out was the same Israelite whom the Prophet Moses (peace be upon him) wanted to help against the enemy. When after scolding and rebuking him, he turned to assault the Egyptian, the Israelite thought that Moses (peace be upon him) was going to strike him; therefore, he raised a hue and cry and disclosed the secret of the previous day’s murder by this own folly.

30. This happened when in the second day’s fight, the secret of the murder became known and the Egyptian informed the authorities about the case accordingly.

31. Both the Bible and the Quran agree that after leaving Egypt, the Prophet Moses (peace be upon him) had gone to live in Madyan (Midian). But the Talmud tells the absurd story that Moses fled to Ethiopia and became a great favorite with the king there. After the king’s death the people made Moses their king and leader and gave him the widow of the king for a wife, but during the 40 years of his reign there he never had intercourse with his African wife. Then the queen of Ethiopia, who was a wife to Moses (peace be upon him) in name only, said to the people, “Why should this stranger continue to rule over you? He has never worshiped the gods of Ethiopia.” At this the people of Ethiopia deposed him and made him many rich presents and dismissed him with great honors. Then he came to Midian and met with the events being mentioned below. At this time he was 67 years old.

A clear proof of this story’s being absurd is that according to it Assyria (northern Iraq) in those days was under Ethiopia, and the Prophet Moses (peace be upon him) and the Ethiopian king, his predecessor, had led military campaigns to crush the Assyrian revolts. Now anybody who has a little acquaintance with the history and geography can have a look at the map and see things for himself. Assyria could be under Ethiopian domination and have been attacked by the Ethiopian army only in case Egypt and Palestine and Syria had been under its subjugation, or the whole of Arabia under its sway, or, at least the Ethiopian navy so powerful as to have conquered Iraq across the Indian ocean and the Persian Gulf. History, however, does not support the view that the Ethiopians ever held sway over these countries, or their naval force was ever so powerful. This indicates how imperfect was the Israelites’ knowledge of their own history, and how the Quran corrects their errors and presents the true facts in their pure form. Nevertheless, the Christian and the Jewish orientalists are never ashamed of asserting that the Quran has plagiarized the Israelite traditions for its narratives.

32. The right path: The path that may take me to Midian safely.” It should be borne in mind that Midian in those days was outside Pharaoh’s empire. Egypt did not have control over the whole of the Sinai Peninsula but only on its western and southern parts. The Midianites who inhabited the eastern and western coasts of the Gulf of Aqabah were free from Egyptian influence and authority. That is why the Prophet Moses (peace be upon him) had headed for Midian after leaving Egypt, because that was the nearest free and inhabited land. But to reach Midian he had to pass through Egyptian territories; avoiding the Egyptian police and military posts on the way. That is why he prayed to God to put him on the right track which should take him to Midian safely.

33. This place where the Prophet Moses (peace be upon him) had arrived was situated, according to the Arab tradition, on the western coast of the Gulf of Aqabah, a few miles to the north of Magna. Today it is called Al-Bid, and is a small habitation. I visited this place in December, 1952, when I was traveling from Tabuk to Aqabah. The natives told me that, as they had heard from their elders, Midian was situated there. From Josephus to Burton, all ancient and modern explorers and geographers, have generally confirmed this very place as the location of ancient Midian. Nearby there is the place now called Maghair-Shuaib or Magharat Shuaib. There are some Thamudic monuments here. A mile or so away, There are some ancient ruins, where we saw two dry wells, one of which was said to be the well where the Prophet Moses (peace be upon him) had watered the goats. The same has been related by Abu Fida in Taqvim al-Buldan and Yaqut in Mujam al-Buldan, on the authority of Abu Zaid Ansari; that the natives point to the same well there as the well of Moses (peace be upon him). This indicates that the tradition is being handed down since centuries among the people, and therefore, it can be confidently asserted that this is the same place which has been mentioned in the Quran.

34. That is, we are women: it is not possible for us to water our animals by resisting these shepherds. Our father is too old to perform this rigorous duty. There is no other male member in the house either. Therefore we, the women-folk, have to come out to perform these chores, and until all the shepherds have watered their animals and left, we have to wait.” This whole meaning was conveyed by the ladies in a brief sentence, which is indicative of their modesty. They did not want to have a lengthy conversation with a stranger, but at the same time, they did not like that he should form a wrong impression about their family, thinking how lethargic were the man-folk who sat back in their homes and sent the women to perform outdoor duties.

About the father of these ladies, traditions that have become current among the Muslims are that he was the Prophet Shuaib (peace be upon him), but the Quran makes no allusion to this, although Prophet Shuaib (peace be upon him) is a prominent character of the Quran. If he were really the father of the ladies, it would have been clearly mentioned here. No doubt there are some traditions in which his name has been mentioned, but both Allama Ibn Jarir and Ibn Kathir concur that none of them has been authentically reported. That is why great commentators like Ibn Abbas, Hasan Basri, Abu Ubaidah and Said bin Jubair have relied on the Israelite traditions and mentioned the same names of this personage which appear in the Talmud etc. Evidently, if the name of Shuaib had actually been reported from the Prophet (peace be upon him), these scholars would not have mentioned any other name.

The Bible mentions him as Reuel in one place and Jethro in another, and says that he was the priest of Midian. In the Talmudic literature he has been variously called as Reuel, Jethro and Hobab. The present-day Jewish scholars are of the view that Jethro was a synonym for “his excellency” and his real name was Reuel or Hobab. Similarly, they differ about the meaning of the word Kohen. Some regard it as a synonym of priest and others of prince.

According to the Talmud Reuel used to visit Pharaoh from time to time before the birth of Prophet Moses (peace be upon him), and pharaoh relied on his knowledge and good counsel and mature opinion. But when the royal council of Egypt started consultations for the subduing of the Israelites and it was decided that their male children be killed on their birth, he did his best to stop Pharaoh from enforcing this wrong decision, warned him of its evil consequences and counseled that if he found the Israelites unbearable, he should let them go to Canaan, the land of their forefathers. These words of Reue angered Pharaoh, and he sent him in shame from his presence. Reuel then left Egypt for his country Midian and settled there ever afterwards.

As to his religion it is commonly believed that, like the Prophet Moses (peace be upon him), he was a follower of Prophet Ibraham’s (peace be upon him) faith, for just as the Prophet Moses (peace be upon him) was a descendant of Isaac, son of Abraham (peace be upon them), so he was a descendant of Midian, son of Abraham. Probably, due to this relationship he tried to prevent Pharaoh from persecuting the Israelites and angered him. Nisaburi, the commentator, writes on the authority of Hasan Basri: “He was a Muslim: he had embraced the religion of the Prophet Shuaib (peace be upon him). The Talmud says that he publicly condemned the idol-worship of the Midianites as a folly. Due to this the people of Midian had turned his opponents.

35. Umar (may Allah be pleases with him) has explained this sentence, thus: “She came walking modestly, with her face covered with a part of her outer garment, unlike those immodest women, who go about wherever they like, and enter wherever they like without any hesitation.” Several traditions bearing on this subject have been reported by Said bin Mansur, Ibn Jarir, Ibn Abi Hatim and Ibn al- Mundhir from Umar (may Allah be pleases with him) through authentic chains of authorities. This shows that the Islamic concept of modesty, which the companions of the Prophet (peace be upon him) had understood from the Quran and the teaching and training of the Prophet (peace be upon him), was absolutely opposed to keeping the face exposed to others and moving about immodestly outside the house. Umar (may Allah be pleases with him) has clearly regarded covering of the face as a symbol of modesty and exposing it to other men as an immodesty and shamelessness.

36. She said this also out of modesty, for she had to give a sound reason for her coming to another man all alone; otherwise it was not at all necessary that a gentleman should have been rewarded if he had rendered some service to the helpless women in trouble. And then, in spite of hearing of a reward, the Prophet Moses’ (peace be upon him) willingness to follow her forthwith to her house indicates the state of extreme helplessness in which he found himself at that time. He had left Egypt emptyhanded and might have taken at least eight days to reach Midian. He must be hungry and worn out by journey. And above all, he must be anxious to find a shelter in the unfamiliar land and a sympathetic person to give him refuge. Under this very compulsion, in spite of hearing that he was being called to be rewarded for a small service he had rendered, the Prophet Moses (peace be upon him) felt no hesitation in going with the woman. He must have thought that the prayer he had just made to God was being answered by God Himself. Therefore, he did not think it was right to turn down the means of hospitality provided by his Lord by an unnecessary show of self-respect.

37. It is not necessary that the girl said this to her father in his very first meeting with Moses. Most probably her father made the traveler stay with him for a couple of days, and the girl counseled him thus during that time. What she meant by this counsel was: “Father, you are old, and therefore, we girls have to go out to perform outdoor duties. We have no brother either, who could take up these chores. You may, therefore, employ this man as a servant: he is strong and will be able to face all kinds of rigors, and he is also trustworthy. He helped us only due to his noble nature when he found us standing helpless, but he never raised his eyes at us.”

38. It is also not necessary that the father should have said this to Moses (peace be upon him) immediately at the daughter’s counsel. One feels that he must have formed this opinion after due consideration. He must have thought: “No doubt he is a noble person, but employing a healthy and strong young man like him as a servant in a house where there are grown up daughters would not be the right thing. When he is a gentle, educated and civilized man of a noble family (as he must have come to know from the story told by Moses), why shouldn’t he be kept as a son-in-law in the house?” After reaching such a decision, he might have spoken to Moses at a suitable time.

Here again the Israelites have done a grave injustice to their illustrious Prophet, greatest benefactor and national hero. The Talmud says, “Moses lived with Reuel, and he looked with favor upon Ziporah, the daughter of his host, and married her.” Another Jewish tradition related in the Jewish Encyclopedia is to the effect: When Moses related his story to Jethro, the latter understood that he was the person at whose hand, according to prophecies, the kingdom of Pharaoh was to be destroyed. Therefore, he immediately imprisoned Moses so that he should hand him over to Pharaoh and get a reward. He remained imprisoned for seven or ten years in a dark underground cell, but Jethro’s daughter, Ziporah, whom he had first met at the well of water, kept visiting him in the cell secretly and providing him with food and drink;. They had even decided to marry. After seven or ten years Ziporah said to her father, “Years ago you put a man in the cell and then forgot him altogether. He should have died by now. But if he is still alive, he must be a godly person.” Hearing this when Jethro went to the prison, he found Moses alive and was convinced that he had miraculously remained so. Then he married Ziporah to him.

Have the Western orientalists who are ever on the lookout for the sources of the Quranic narratives ever cared to see this manifest difference that exists between the Quranic version and the Israelite traditions?

39. Some people have taken this conversation between the Prophet Moses (peace be upon him) and the girl’s father for a contract of marriage, and have started the dispute whether service under the father can be looked upon as a dower of the daughters marriage, and whether such external conditions can be laid down for the marriage contract; whereas the words of the verses under discussion themselves indicate this was not the contract of marriage but the initial proposal that is generally made before the execution of the marriage contract itself. After all, how can this be taken for a contract of marriage when it had not yet been decided which of the girls was to be given away in marriage. The purport of the conversation was that the girl’s father said, “I am prepared to marry one of my daughters to you provided that you promise that you will stay in my house for eight to ten years and help me in performing household chores, for I am old and have no son either, who could manage my properties. I have only daughters whom I have to send to perform outdoor duties. I want you to strengthen me as my would be son in law. If you are willing to accept this responsibility, and do not intend to take away your wife soon after marriage, I will marry one of my daughters to you.” The Prophet Moses (peace be upon him) was himself in search of a shelter at that time, so he accepted the proposal. Evidently, it was a sort of contract that had been agreed upon between the two parties before the marriage. After this the actual marriage must have taken place according to the law and the dower also settled. There could be no question of including the condition of service in the marriage bond itself.

40. According to Hasan bin Ali bin Abi Talib (may Allah be pleased with them), the Prophet Moses (peace be upon him) had completed the ten years term instead of the eight years. According to Ibn Abbas (may Allah be pleased with him), this has been related on the authority of the Prophet (peace be upon him) himself. He has said, “Moses (peace be upon him) completed the term which was more perfect and more agreeable to his father in law, i.e. ten years.”

41. That the direction of the journey was towards Mt. Toor shows that the Prophet Moses (peace be upon him) might be traveling to Egypt with his family, for Toor lies on the way from Midian to Egypt. Probably Prophet Moses (peace be upon him) thought that he had stayed away from home for ten long years and the Pharaoh in whose reign he had left Egypt had also died, if he quietly went back and stayed with his people, nobody would know it.

The Biblical version of the sequence of events is different from the Quran’s. It says that the Prophet Moses (peace be upon him) led the flocks (of his father in law) to the backside of the desert, and came to the mountain of God. There God spoke to him, and appointed him to prophethood and commanded him to go to Egypt. Then Moses went back to Jethro, his father in law, took his permission and went to Egypt with his family. Contrary to this, the Quran says that the Prophet Moses (peace be upon him) left Midian with his family after completing the term and during this journey Allah spoke to him and appointed him to prophethood.

Both the Bible and the Talmud agree that the Pharaoh in whose house Prophet Moses (peace be upon him) had been brought up had died during his stay in Midian, and now another Pharaoh was the king of Egypt.

43. That is, on that side of the valley which lay to the right of the Prophet Moses (peace be upon him).

44. These two miracles were shown to the Prophet Moses (peace be upon him) at that time so that, firstly, he himself is fully convinced that the same Being Who is speaking to him is, in fact, the Creator and Master and Ruler of the whole system of the universe and secondly, he should have full satisfaction that he was not going unarmed before Pharaoh, to perform the dangerous mission assigned to him, but would go well armed with the two powerful weapons.

44. These two miracles were shown to the Prophet Moses (peace be upon him) at that time so that, firstly, he himself is fully convinced that the same Being Who is speaking to him is, in fact, the Creator and Master and Ruler of the whole system of the universe and secondly, he should have full satisfaction that he was not going unarmed before Pharaoh, to perform the dangerous mission assigned to him, but would go well armed with the two powerful weapons.

45. That is, “Whenever you experience the fear of any danger, fold back your arm to yourself: this will strengthen your heart and will deliver you completely from every feeling of fear and dread.”

The arm probably implies the right arm. The arm can be folded back in two ways: either by bringing the arm and pressing it against the side, or by pressing one hand under the armpit of the other. Probably the first way was implied, for in that case the other person cannot perceive that one is specially doing so in order to ward off fear.

The Prophet Moses (peace be upon him) was taught this device because he was being sent to counter a tyrannical government without any army and worldly equipment. He was going to meet with many a dreadful situation when a great Prophet could not also remain safe from fear and terror. Allah said to him, “Whenever you face such a situation, just do this, and Pharaoh will not be able to shake your heart in spite of all the power of his mighty kingdom.”

46. The words by themselves imply: “Go to Pharaoh with these signs and present yourself as Allah’s Messenger, and invite him and his chiefs to the obedience and worship of Allah, Lord of the worlds.” That is why his appointment has not been specified here, though at other places it has been clearly stated, thus: “Go to Pharaoh for he has become rebellious” (Surah Ta-Ha: Ayat 24). And: “When your Lord called Moses, saying: Go forth to the wicked people, the people of Pharaoh”. (Surah Ash-Shuara: Ayat 10).

47. It did not mean that he was hesitant to go there because of the fear, but it meant this: “Kindly make some such arrangement that I am not apprehended on the charge of murder just on arrival even before I may convey to them Your message, for in that case the very object for which I am being sent will be defeated.” The next verse makes it plain that the Prophet Moses (peace be upon him), by this submission, did not at all mean to reject the office of prophethood and refuse to go before Pharaoh because of the fear.

48. This meeting of the Prophet Moses (peace be upon him) with Allah and the mutual conversation has been described in much greater detail in (Surah Ta-Ha Ayats 9- 48). Anyone who compares this Quranic version with the story given in the Bible will himself be able to judge which of the two is a divine revelation and which one is the result of human story telling. Besides, he will also be able to judge whether the Quranic version is, God forbid, a plagiarism of the Bible and Israelite traditions, or that God Himself is describing the actual event, Who had honored Moses (peace be upon him) by calling him up into His Presence. See (E.N. 19 of Surah Ta-Ha).

49. The words of the text mean “Fabricated or forged magic.” If fabrication is taken to mean falsehood, it would mean, “The staff's turning into a serpent and the shining of the hand is not any real change in the nature of the thing itself, but a mere illusion, which this man calls a miracle in order to deceive us.” And if it is taken to mean a forgery, it will imply: “This person has forged something which appears to be a staff; but when it is thrown on the ground, it moves like a snake. As for the hand, he has rubbed something on it so that when he draws it out of the armpit, it shines. He himself works these magical tricks but tries to make us believe that these are miracles which God has granted him.”

50. The reference is to the teachings which the Prophet Moses (peace be upon him) had presented while conveying this message of Tauhid. The details have been given at other places in the Quran. For example, according to (Surah An-Naziyat: Ayats 18-19), he said to Pharaoh: “Will you mind to purify yourself, that I may guide you to your Lord so that you may have fear (of Him)?” And in (Surah Ta Ha: Ayats 47-48), “We have come to you with signs from your Lord; peace is for him who follows the right way. We have been informed by revelation that there is punishment for him who rejects it and turns away.” And: “We are Messengers from your Lord: so let the Israelites go with us.” It was about these things that Pharaoh said, “Even our forefathers had never heard that there was a Being more powerful than Pharaoh of Egypt, Who was authorized to command him, to punish him, to send a man to his court to convey His instructions to him, and to warn the king of Egypt to fear Him. These are strange things which we are hearing today from a man like you.”

51. That is, “You think I am a magician and a forger, but my Lord is well aware of me. He knows what sort of a man is the person whom He has appointed as a messenger; and the final judgment rests with Him. If I am a liar, I shall meet an evil end; and if you are a liar, you should know that your end will not be good. In any case, the inevitable fact is that the unjust will not attain true success. He, who is not Allah’s messenger but falsely presents himself as a messenger for selfish motives, is also unjust and will not attain success. And the one who rejects a true messenger by false accusations and suppresses the truth by deceit and fraud, is also unjust and will never attain success.”

52. By this Pharaoh did not, and could not, mean that he was the creator of his people and the earth and the heavens, for such a thing be uttered only by a madman. Likewise; he also did not mean that they had no other deity besides him for the Egyptians worshiped many gods, and the Pharaoh himself had been made the incarnation of the sun god. The Quran testifies that the Pharaoh himself worshiped many gods: “The chiefs of Pharaoh’s people said, Will you leave Moses and his followers free to spread disorder in the land, and to discard you and your deities?” (Surah Al-Aaraf: Ayat 127) Therefore, inevitably, the Pharaoh had not used the word “god” here for himself as a creator and deity, but as an absolute and supreme sovereign. What he meant was this: “I am the owner of this land of Egypt: I alone will rule here: My law will be the law of the land; I alone shall be accepted as the fountainhead of all commands and prohibitions here. None else is entitled to give commands in this country. Who is this Moses, who has appeared as the delegate of the Lord of the universe and is conveying orders to me as though he is the ruler and I am his subordinate?” That is why he addressed his courtiers, thus: “O people: Is not the kingdom of Egypt mine? And are not these canals flowing beneath me?” (Surah Az-Zukhruf: Ayat 51). And that is why he said to Moses (peace be upon him) again and again, “Have you come to turn us away from the faith of our forefathers so that you too may dominate over the land?” (Surah Yunus: Ayat 78). “O Moses, have you come to drive us out of our land by the power of your sorcery?” (Surah Ta-Ha: Ayat 57) “I fear he will change your religion, or cause mischief to appear in the land.” (Surah Al-Mumin: Ayat 26).

If the matter is considered from this angle it will become evident that the position of Pharaoh was no different from the position of those states which claim political and legal sovereignty independent of divine law brought by the prophets. Whether they accept a king as the fountainhead of law and commands and prohibitions, or the will of the nation, in any case as long as they stick to the position that the country will be ruled by their law and not by the Law of Allah and His Messengers, there will be no fundamental difference between their position and that of Pharaoh. It is, however, a different thing that the ignorant people curse Pharaoh but approve these as lawful. A person who understands reality will look for the spirit and sense and not merely for words and terminology. Pharaoh had used the word “god” for himself but these states use the term sovereignty in the same sense. See (E.N. 21 Surah Ta-Ha).

53. This was the same kind of mentality as the communists of today are displaying. They launch rockets and tell the world that they have not found God anywhere above. Pharaoh wanted to see God from the top of a tower. This shows that the extent of the imagination of the straying people during the past 3,500 years has remained where it was. They have not advanced even an inch. It is not known who has told them that the Being, Whom the God-worshipers acknowledge as the Lord of the universe, resided somewhere above according to their belief. And if they do not see Him a few thousand feet or a few thousand miles above the earth’s surface in this limitless universe, it will be a proof that He exists nowhere.

The Quran does not specify whether Pharaoh actually got such a tower built and tried to see God from the top of it, but it only relates what he said. Apparently, he did not commit the folly. He only meant to befool the people.

This also is not clear whether Pharaoh was, in fact, a disbeliever in the Being of the Lord of the universe, or talked atheism only due to stubbornness. In this regard his sayings point to the same mental confusion which one finds in the statements of the communists. Sometimes he wanted to climb into the sky and come back to tell the world that he had nowhere seen the God of Moses (peace be upon him), yet another time he would say, “Why were not bracelets of gold sent down on him, or a company of angels as attendants?” (Sura Az-Zukhruf: Ayat 53). We are of the opinion that after the passage of the period of the Prophet Joseph (peace be upon him) and his successors when Egypt was dominated by the Coptic nationalism, and a political revolution took place in the country owing to the racial and nationalistic prejudice. The new leaders, in their nationalistic enthusiasm, also revolted against the God towards Whom the Prophet Joseph (peace be upon him) and his followers, the Israelites and the Egyptian Muslims, had been calling the people. They thought that if they believed in God, they would never be able to shed the influence and impact of the civilization brought about by the Prophet Joseph (peace be upon him). For if that civilization remained, they would never be able to consolidate their political influence. For them belief in God and Muslim sovereignty were inseparable and interdependent. Therefore, to get rid of the one it was necessary to reject the other, although they could not root out belief in One God from the depths of their hearts.

54. That is, Allah, Lord of the worlds, alone is entitled to the right to greatness, but Pharaoh and his hosts assumed greatness when they attained a little power in a small territory on the earth.

55. That is, “They thought they were answerable to none and with this assumption they started behaving absolutely independently in their day to day life.”

56. Allah in these words has depicted their worthlessness and insignificance as against their false pride. They thought they were big people, but when the respite, Allah had granted them to reform, came to an end, they were thrown into the sea like rubbish.

57. That is, “They have set a precedent for the later generations as to committing injustices, rejecting the truth and persistence in their rejection till the last, and using all sorts of devices to defend falsehood against the truth.” They showed these ways to the people and have gone to Hell, and now their descendants are following in their footsteps and rushing towards the same doom.

58. The words in the text mean: “On the Day of Resurrection they will be among the maqbuhin”, which has several meanings: (l) They will stand rejected and repulsed; (2) they will be wholly deprived of Allah’s mercy; and (3) they will be severely beaten up and their faces will become distorted.

59. That is, “When the former generations met with the evil consequences of turning away from the teachings of the Prophets, and they met the doom that was experienced by Pharaoh and his hosts, then Moses was granted the Book so as to usher in a new era for mankind.”

60. “Western side”: Mount Sinai, which lies to the west of the Hijaz and on which the Prophet Moses (peace be upon him) was given the Divine Law.

61. “The witnesses”: the seventy of the elders of Israel who had been summoned along with Moses for the covenant to follow the Law. See (Surah Al-Aaraf: Ayat 155).