The Truth Made Clear.

Sayyid Qutb.

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

[In the Name of God, the Merciful, the Beneficent ]

You certainly were not present on the western side of the mountain when We issued the Commandments to Moses, nor were you one of those who witnessed (those events).

But We raised up many generations, and long was their span of life. Nor did you dwell among the people of Madyan, reciting Our revelations to them. Rather, it is We who send messengers.

Nor indeed were you present on the slopes of Mount Sinai when We called out (to Moses). Rather, it is an act of your Lord’s mercy so that you may warn people to whom no warner has come before you, so that they may perchance reflect.

(We have sent you) lest they say when a disaster befalls them as an outcome of what their own hands have wrought, “Our Lord! If only You had sent us a messenger, we would have followed Your revelations, and would have been among the believers.”

Now when the truth has come to them from Us, they say: “Why has he not been given the like of what Moses was given?” But did they not deny the truth of what Moses was formerly given? Indeed they said: “These are two kinds of sorcery, each supporting the other.” And they add: “We reject both of them.”

(The Story, Al-Qasas: 28: 44-48)

So far, the surah has related to us Moses’ story with telling effect. It now starts a new passage that begins with some additional comments concerning Moses before it picks up its main theme, explaining where security lies and who should be in fear. It also portrays a number of scenes from the universe, as also from the Day of Judgment, which it addresses to the unbelievers who denied God’s message and made false allegations against the Prophet (peace be upon him). It tells them about their own situation after presenting certain aspects that confirm the truth of what God’s Messenger tells them. It refers to some of the people of earlier divine religions who received this final message positively, recognizing its truth and believing in it. By contrast, the idolaters continue to deny it when it is meant to bring them God’s mercy. They only need a little clear reflection to recognize this and be certain of it.

The first comment on Moses’ story confirms the revelations being given to the Prophet. The Prophet was telling his people about past events in details that could not have been gathered except by an eyewitness. Yet, he was not there at the time. He learned of these events through revelations bestowed on him from on high. This is only an act of grace meant to spare his people God’s punishment for their idolatry. Should such punishment befall them, they will surely cry out that they would have believed if only a messenger from God had been sent to them.

“You certainly were not present on the western side of the mountain when We issued the Commandments to Moses, nor were you one of those who witnessed (those events). But We raised up many generations, and long was their span of life.” (Verses 44-45)

The mountain referred to is Mount Sinai, known as Al-Tur, where Moses had his appointment with God after a certain period, given first as 30 nights, but then completed with 10 more, making the total 40 as mentioned in Surah 7. It was on this occasion that Moses received the full extent of his message as detailed in the tablets: These contain the divine law as delineated for the Children of Israel. The Prophet Muhammad was not present at this meeting so as to know all its details as outlined in the Qur’an. Indeed, several centuries and many human generations separated him from it: “But We raised up many generations, and long was their span of life.” (Verse 45) This clearly indicates that his knowledge of it was received from God who revealed the Qur’an to him from on high. He is the One who knows all.

The Qur’an also speaks of Madyan and Moses’ sojourn there. Yet the Prophet was never at Madyan and it is only the Qur’an that provides him with such detailed information: “Nor did you dwell among the people of Madyan, reciting Our revelations to them. Rather, it is We who send messengers.” (Verse 45) It is God who chooses His messengers. It is also He who gives them information about past nations and communities.

The Qur’an also describes in full detail God’s address to Moses by the side of Mount Sinai and how he responded to his Lord: “Nor indeed were you present on the slopes of Mount Sinai when We called out (to Moses).” (Verse 46) Again, the Prophet Muhammad did not hear this call and nor could he have recorded the details of this appointment as it took place. The fact that God related all this to him, which testifies to his honesty and the truth of his message, is an aspect of God’s mercy extended to his people. He is, thus, able to warn them while earlier messengers were sent to the Children of Israel who lived in an area adjacent to Arabia. The Arabs had not been sent a messenger since the time of their first father, Prophet Ishmael: “Rather, it is an act of your Lord’s mercy so that you may warn people to whom no warner has come before you, so that they may perchance reflect. (Verse 46)

It is certainly by virtue of an act of grace that God sends a messenger to warn and advise people. At the same time, it seals the argument against them. When they have received God’s message, they cannot then argue that they were taken by surprise, or say that they had not received ample warning before receiving their punishment. Indeed, the way they lived, associating partners with God and committing all manner of sin, deserves punishment. Hence, God wanted to leave them with no room for argument. He wanted to make them stand face to face with the truth, such that nothing could hinder them from accepting it and from becoming good believers:

“(We have sent you) lest they say when a disaster befalls them as an outcome of what their own hands have wrought, ‘Our Lord! If only You had sent us a messenger, we would have followed Your revelations, and would have been among the believers.’” (Verse 47)

This is what they would have said had not a messenger been sent to them with sufficient proofs and signs to make them see the truth for what it is. Yet even when the Messenger came to them with the irrefutable truth, they still would not follow him:

“Now when the truth has come to them from Us, they say: ‘Why has he not been given the like of what Moses was given?’ But did they not deny the truth of what Moses was formerly given? Indeed they said: ‘These are two kinds of sorcery, each supporting the other.’ And they add: ‘We reject both of them.’” (Verse 48)

They would not admit the truth. On the contrary, they continued to give false excuses so as to justify their rejection. They also asked why this Messenger was not given the like of what Moses was given, referring to both the physical miracles and the tablets.