The Story of Moses #12

The Prophet and the Qur’an.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

He who has made the Qur’an binding on you will surely bring you back to the place of return. Say: My Lord knows best that has come with right guidance, and who is lost in obvious error. You could never hope that this Book would be conferred on you. But it came by your Lord’s grace. Hence, lend no support to the unbelievers.

Never let them turn you away from revelations after they have been bestowed upon you from on high; but continue to call people to (believe in) your Lord. And never be one of those who associate partners with God.

Never call on any deity side by side with God. There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgment, and to Him you all shall return.

(The Story, Al-Qasas: 28: 85-88)


The Surah Al-Qasas has told its stories and given its direct comments on them both, Musa and Muhammad. Now it addresses the Prophet Muhammad (peace be upon him) and the small band of believers who followed him when he was still in Makkah. This address is made when the Prophet had been driven out of his hometown, was being chased by his people who wanted to kill him, and had not yet reached his new base, Madinah. He was at Al-Juhfah, close to Makkah where the danger was very close. His eyes frequently turned to his hometown that he so dearly loved. He only left it for the sake of his message. Otherwise, Makkah was the place where he had spent all his life, the place of his memories, and where his relatives lived.

In this desperate situation he is told: “He who has made the Qur’an binding on you will surely bring you back to the place of return.” (Verse 85) God, who has given you the Qur’an and the task of delivering His message will not abandon you, or allow the unbelievers to chase you out of your place and hometown. He will not allow them to impose their will on you or to oppress the believers with you. He has made the Qur’an binding on you so as to give you support through it at the time He judges to be right. If you are driven out today and being chased in all directions, you will certainly return with larger support.

God, in His infinite wisdom, decided to give Muhammad SAW, His servant, this true promise at such a stressful time, so that he could go along his way comforted, confident and reassured by God’s promise. He does not entertain the slightest doubt that God’s promise will come true.

Indeed, God’s promise applies to all those who follow the same way. Anyone who suffers hardship and adversity for God’s sake and bears this with patience and perseverance will ultimately be given support against the oppressors. God will take over the battle on their behalf when they have given all that they can in fulfilment of their duty.

“He who has made the Qur’an binding on you will surely bring you back to the place of return.” (Verse 85) He had formerly returned Moses to the land from where he fled, and with his return he saved the oppressed community and destroyed Pharaoh and his noblemen. It was the God-fearing who ultimately triumphed. Hence, you also, Muhammad, should go along your way, leaving the question of judgement between you and your people to God Almighty: “Say: My Lord knows best that has come with right guidance, and who is lost in obvious error.” (Verse 85) Leave the matter to God and He will requite both those who follow right guidance and those who remain in error.

That He had assigned the Qur’an to you and made it binding on you was an act of mercy and grace. It could not have occurred to you at any time that you would be the person chosen to receive this trust. It is, indeed, a noble position to which you could not have aspired before it was granted to you: “You could never hope that this Book would be conferred on you. But it came by your Lord’s grace.” (Verse 86)

This confirms that the Prophet had no aspirations to be entrusted with God’s message. He was chosen by God who creates and chooses as He pleases. To be a messenger of God is too high a position for any one to hanker after, unless God chooses that person and gives him the necessary preparations. It is an aspect of grace given to the Prophet and made available to all humanity that is addressed by this message. It is grace that is granted to the chosen few, not to any aspirant. Many of the Arabs and Jews living nearby were longing for the last promised message to be given before the end of time. But God, who knows best to whom to assign His message, chose for it someone who never aspired to it. He knew that he was well prepared to receive its unfailing goodness.

His Lord bids him then not to lend support to the unbelievers. He warns him of allowing the unbelievers or anyone else to turn him away from God’s revelations. He sets the pure faith based on God’s absolute oneness against idolatry and idolaters.

“Hence, lend no support to the unbelievers. Never let them turn you away from revelations after they have been bestowed upon you from on high; but continue to call people to (believe in) your Lord. And never be one of those who associate partners with God. Never call on any deity side by side with God. There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgment, and to Him you all shall return. (Verses 86-88)

This is the last word in the surah separating the way God’s Messenger follows from that of the unbelievers. It clearly marks out the way for the Prophet’s followers, which remains the true way until the Day of Judgment. It is the final word given at the time the Prophet was immigrating for God’s sake, his journey separating two clearly distinct periods of history.

“Hence, lend no support to the unbelievers.” (Verse 86) There can never be any mutual support or cooperation between believers and unbelievers when their two ways and codes are so widely different. One group is God’s party and the other Satan’s party. On what could they cooperate?

“Never let them turn you away from revelations after they have been bestowed upon you from on high.” (Verse 87) Unbelievers always try to turn the advocates of faith away from their task, using all means and methods. The believers, however, always stick to their way, paying no heed to those who oppose them or try to divert them. They have God’s revelations with which they have been entrusted.

“But continue to call people to (believe in) your Lord.” (Verse 87) It should always be a direct, clear call that allows for no ambiguity or equivocation. It is a call to God, not to any bond based on national or narrow interests. It does not seek the fulfilment of any desire. Whoever wishes to adopt this message pure and simple should do so. Those who want something else should know that the way to that end is different.

“And never be one of those who associate partners with God. Never call on any deity side by side with God.” (Verse 87-88) This rule is stated twice in succession. The first warns against associating partners with God. The second warns against adopting any deity alongside God. It is this rule that separates clarity from confusion with regard to faith. It is on this rule that the whole structure of faith is based: Its morality, values, duties and legislations. It is the pivot around which every directive and legislative order turns. Hence, it is always stated first.

Such emphasis is then repeated in a rather different way: “There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgment, and to Him you all shall return.” (Verse 88)

“There is no deity other than Him.” No submission is made to anyone else. His is the only power and the only refuge. “Everything is bound to perish except Himself.” Indeed everything else will die and perish: Wealth, position, authority, power, life and its comforts, the whole earth, the heavens and all creatures in them, as well as the entire universe we know or do not know about. All will perish and only God, the Everlasting, will remain. “With Him rests all judgment.” He judges as He pleases. No one is party to His judgment, and none can impede or abrogate His verdict. Whatever He wills shall be. “And to Him you all shall return.” There can be no escape from Him or His judgment.

The Surah Al-Qasas shows God’s will take direct action, protecting the divine message and destroying tyranny. It concludes with restating the basic concept of faith: God’s oneness and His transcendent authority. Therefore, the advocates of the divine message should go along their way confident and reassured.

©Arab News

Disclaimers Availing Nothing.

A Commentary by Sayyid Qutb.

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

In the Name of God, the Merciful, the Beneficent.

On that day, He will call to them and ask: “Where are those whom you alleged to be My partners?” Those against whom the word (of judgment) has come to pass will say: “Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped. They will be told: ‘Call on those you alleged to be (God’s) partners,’ and they will call to them, but the latter will not respond to them. They will then see the suffering (that awaits them). If only they had been open to guidance! On that day, He will call to them and ask: ‘What answer did you give to My messengers?’” But to them all information will be blotted out and they will not even ask any questions. However, anyone who repents, believes and does righteous deeds may well be among those who are successful. (The Story, Al-Qasas: 28: 62-67)

The surah now takes us on another round in which it portrays certain images of the Day of Judgment. It shows us the inevitable end to which associating partners with God leads: “On that day, He will call to them and ask: ‘Where are those whom you alleged to be My partners?’ Those against whom the word (of judgment) has come to pass will say: ‘Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped.’”

The first question is one of rebuke: “Where are those whom you alleged to be My partners?” (Verse 62) God certainly knows that such alleged partners are not to be found on that day, and that those who made the claims about their alleged status know nothing about them, they cannot even reach them.

The question is asked so as to disgrace them. Therefore, those who are asked will give no answer, because no answer is needed or expected. They only try to exonerate themselves for having led others astray, preventing them from following divine guidance, as the elders of the Quraysh used to do with their subordinates. They will say: “Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped.” (Verse 63)

We did not force them into error, nor had we any power over their hearts. They went astray knowingly and by choice, just like we did. “We now disown them before you,” having had nothing to do with the crime of leading them astray. “It is not us that they worshipped.” They worshipped idols, statues and other creatures. As for us, we did not present ourselves to them as deities, nor did they address their worship rituals to us.

This attempt at diverting the questions will not, however, benefit them. They are forced back to the central point, which is the farce of associating partners with God: “They will be told: Call on those you alleged to be (God’s) partners.” (Verse 64) If those alleged partners could do any good, now is the time to call on them. Hence, they are urged to appeal to them to come to their help. In their misery, they know all too well that calling on them is futile. But they have no choice but to do as they are told: “They will call to them, but the latter will not respond to them.” (Verse 64) Nothing else was expected and so the unbelievers are humiliated: “They will then see the suffering (that awaits them).” (Verse 64) They see it in this dialogue, just as they see it before them. Their inevitable end is one of great suffering.

When the image we see is at its climax, they are shown the guidance they continued to reject. This is the dear wish of anyone in that position on that great day. Guidance is available to them in this life if they will only take it up: “If only they had been open to guidance!” (Verse 64)

They are immediately returned to that dreaded scene: “On that day, He will call to them and ask: What answer did you give to My messengers?” (Verse 65) God certainly knows how they answered His messengers, but the question is put to them as a form of rebuke. In their state of total loss, they have no answer to give: “But to them all information will be blotted out and they will not even ask any questions.” (Verse 66) For “blotted out” the Arabic text uses the word amiyat, which denotes blindness. Indeed, it imparts an air of invisibility to the whole scene. It is as if all information has been blinded and cannot reach them, leaving them with nothing. They can neither ask nor answer any questions. They remain silent, totally lost.

“However, anyone who repents, believes and does righteous deeds may well be among those who are successful.” (Verse 67)

This is the opposite image. At the moment the unbelievers are at the height of their distress, the surah depicts the person who repents of his sins, believes in God and does righteous deeds. This is the person who hopes to be successful. The choice is open to all and the time is there to make such a choice.

© Arab News

Absurd Fears of the Unbelievers.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

They say: “If we were to follow the guidance along with you, we would be torn away from our land.” Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge. How many a community that exulted in its life (of ease and plenty) have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs. Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing. Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason? Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us?

(The Story, Al-Qasas: 28: 57-61)

The surah then mentions what the unbelievers in Makkah said to the Prophet (peace be upon him) by way of justifying their negativity to his message. Basically, they would lose their power vis-à-vis neighboring Arab tribes which revered the Ka'aba, honored its custodians and venerated its idols. Those tribes would collaborate against them, or perhaps other enemies from outside Arabia would drive them away from their land as they could no longer rely on support from neighboring tribes. The Qur’an clearly shows them where security lies and what they should fear, citing both their history and their current state of affairs. This follows what was stated earlier in the surah about Moses and Pharaoh. It takes the unbelievers on a further round showing them the true causes of ruin, not least ingratitude for God’s blessings, denying His messengers, and turning a blind eye to His signs. This is followed by further verses that clearly outline true values. Thus, this present life, with all its pleasures, appear infinitesimal when compared to what God has in store for those who truly believe:

“They say: ‘If we were to follow the guidance along with you, we would be torn away from our land.’ Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge.”

Theirs is a superficial outlook, evaluating things by earthly standards. That is why the Quraysh imagined, as many other people do, that following the guidance God has given exposes them to danger and tempts their enemies to attack them. They think it will deprive them of support and bring about their ruin: “They say: ‘If we were to follow the guidance along with you, we would be torn away from our land.’” (Verse 57) They do not deny that what the Prophet advocated is proper guidance, but they fear their enemies will tear them away from their land. They forget God, the only One who provides support and protection. They overlook the fact that no force on earth can overcome them when they enjoy God’s support, and none can give them victory should God withdraw His support from them. Faith has just simply not touched their hearts. Had it done so, they would have had a different measure with which to appraise hostile forces and powers. Indeed, they would have had a completely different outlook, realizing that true security is found in enjoying God’s support, and that fear results from lack of His guidance. For certain, following God’s guidance is directly linked with real power and dignity. This is neither myth nor something said to comfort and reassure people. It is a profound truth, which ensues from following God’s guidance. For this brings people into harmony with the laws that govern the universe and all powers operating in it. It enables them to make use of such powers for the benefit of mankind. It is God who has created the universe and set in operation all its laws. Those who follow God’s guidance can only derive strength from all this.

The guidance provided by God lays down a perfect and practical way of life. When it is implemented, it achieves victory on earth, in addition to leading to happiness in the life to come. Its great distinctive feature is that it allows for no separation between what promotes happiness in this life and what achieves it in the life to come. It does not negate man’s interest in this world for the sake of the world beyond. It joins them together to achieve goodness in the heart, society and life as a whole. Thus, this present life is seen as the time for planting while the next life is the time for harvesting. This can only be achieved through following divine guidance and addressing all actions to God, aiming to earn His pleasure.

Every time a community followed God’s guidance, it ultimately won power, security and sovereignty. This after it completed its preparations to shoulder the trust of being in charge. This is a law that has never failed.

Many are those who fear the consequences of implementing divine law and following God’s guidance. They fear the hostility and the scheming of those who are hostile to divine faith, the collaboration of enemy powers and their economic and general sanctions. But all these fears are based on myth, just like those of the Quraysh when they said to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) When those very people eventually embraced God’s guidance and implemented its rules, they were able to extend their authority over vast areas to the east and the west in less than a quarter of a century.

At the time, God gave them an answer that demonstrated the fallacy of their excuses. Who had given them security, and placed the Sacred Mosque in their land? Who was it who had made people from all over the world yearning to visit their land? Such visitors brought with them all manner of fruit and goods, presenting them in this sacred land while they were produced in unfamiliar areas and in different seasons.

©Arab News

Where Real Security Lies.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

They say: “If we were to follow the guidance along with you, we would be torn away from our land.” Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge. How many a community that exulted in its life (of ease and plenty) have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs. Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing. Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason? Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us? (The Story, Al-Qasas: 28: 57-61)

The unbelievers in Makkah used to express fears about what might happen to them if they were to believe in the Prophet Muhammad’s (peace be upon him) message. These are echoed today by many who fear what powerful countries might do to any Muslim country that tries to implement Islam in full. The surah shows how absurd these fears are and makes clear that real security comes from belief in God and following His guidance.

“Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us.” (Verse 57) How could they fear being overpowered when they follow divine guidance? Is it not God who established the Sacred Mosque for them by the efforts of their first father, Prophet Abraham (peace be upon him)? Is it logical that the One who gave them security when they disobeyed Him would then leave them to be torn apart when they do what pleases Him? “But most of them have no knowledge.” (Verse 57) They do not know where security lies and where fear comes from. They do not know that everything is determined by God Almighty.

If they really want to be spared aggression and loss of their lands, then they should avoid the causes of ruin: “How many a community that exulted in its life (of ease and plenty) have We destroyed. The dwellings they left behind were but scarcely inhabited.

It is We who are the only heirs.” (Verse 58) To be ungrateful and show no thanks for God’s blessings is the reason that causes people’s ruin. The Quraysh had been given this sanctuary where they lived. They should beware of remaining ungrateful. If they continue so doing, they will leave themselves open to God’s punishment. They, thus, run the risk of being destroyed like the dwellers of those cities which they knew, the dwellings of destroyed communities which remain uninhabited: “The dwellings they left behind were but scarcely inhabited.” (Verse 58) Their houses are still standing, telling of what happened to the people who took God’s blessings for granted, never giving due thanks for them. They perished, leaving no offspring to inherit them. Thus, “it is We who are the only heirs.” (Verse 58)

Yet God did not destroy those ungrateful communities without first sending a messenger to recite to them His revelations. This is the law to which He has committed Himself as an act of mercy: “Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.” (Verse 59) The purpose behind sending a messenger into the main population center is that it becomes a focal point from which the divine message is delivered to neighboring areas and further afield. Thus, no one will have the excuse of not knowing the divine message.

The Prophet was sent to Makkah, the main center in Arabia, warning its people of the fate that befell earlier communities that denied their messengers after receiving God’s warnings. “Never would We destroy a community unless its people are intent on wrongdoing.” Such people continue to deny God’s revelations and messages, even though they know them to be true.

Yet all the enjoyments, pleasures, possessions and wealth that are available in this life, as well as the land where God has granted them power, the produce He has given them and all that mankind has ever enjoyed throughout life on earth are all but scanty when measured against what God has in store: “Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason?” (Verse 60)

This is the ultimate valuation. It applies not only to what they fear to lose of possessions, land or security, or to what God grants them of power, riches and enjoyment, or to what He gives to different people to enjoy. It is the ultimate valuation of all that this life brings, even when it is in its perfect state and made to last without interruption or consequences.

It is all part of “the enjoyment of life in this world and for its embellishment.” It counts for little when compared with that which God has. For that is by nature “much better and more enduring.” Hence the question is asked: “Will you not use your reason?” Comparing the two necessitates sound reasoning that knows the nature of both types. Hence the verse ends with this question. It alerts its addressees to the need to use their reason.

The round thus concludes with setting the two lives side by side, giving everyone the ability to choose: “Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us?” (Verse 61)

On the one side we see those given a good promise by God and they find it on the Day of Judgment to be true. On the other, are those who took all the enjoyment life in this world could give, little and short as it is. They are forcibly brought forth on the Day of Resurrection for their deeds to be accounted for. The way this verse is phrased suggests that they are forced to come forward, afraid, dreading the outcome of the reckoning.

This is indeed the final word in reply to their earlier excuses expressing their fear that they will loose their land if they follow divine guidance. Even if this were to come about, it would still be better than being forcibly brought before God for reckoning and reward. For, following divine guidance brings security and power on earth and rich reward in the hereafter. It is only those who are totally oblivious of the true nature of power in the universe, who are unaware of where security lies and what causes fear that abandon divine guidance. They are the losers who make a poor choice. They cannot avoid their inevitable ruin.

Allah Guides Whom He Will.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

Those to whom We sent the book before this believe in it, and when it is recited to them, they say: “We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.”

These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them.

And whenever they hear frivolous talk they turn away from it and say: “To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.”

Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright. (The Story, Al-Qasas: 28: 52-56)

As we have learned from the story mentioned in the surah concerning a delegation of people who followed earlier religions, the Prophet (peace be upon him) did not need to do more than recite a portion of the Qur’an in his effort to present his faith and get it accepted by them.

Yet with regard to his own people, the Prophet made every endeavor to help them see the light of faith, yet God did not open their hearts to it because of what He knew of them. The Prophet could not give guidance to everyone he wished. It is certainly God who guides those whom He knows to have the right attitude and mentality making them ready to accept the faith: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)

It is reported in the two most authentic anthologies of Hadith that this verse was revealed in reference to Abu Tâlib, the Prophet’s uncle who looked after him and gave him much support, extending his protection to him against the Quraish so that he could deliver his message in peace. Indeed, he put up with much pressure and hardship that involved the Quraish’s boycott of his own clan, the Hashemite, for three years when they were practically besieged in their own quarters. He did all this out of love for his nephew, Muhammad, and upholding the value of supporting one’s kindred in the face of adversity. When his death was approaching, the Prophet urged him to believe in God and accept Islam, but God did not facilitate this for Abu Tâlib because of something God, in His wisdom, knew.

Al-Zuhri reports on the authority of Al-Musaiyib ibn Hazn Al-Makhzumi: “When it was clear that Abu Tâlib was about to die, the Prophet went to see him and found Abu Jahl and Abdullah ibn Umayyah ibn Al-Mughirah with him. The Prophet said to him: ‘Uncle! Say: ‘There is no deity other than God,’ and I will be able to give you good support in front of God.’ Abu Jahl and Abdullah said to him: ‘Abu Tâlib! Would you abandon the religion of Abd Al-Muttalib, your father?’ The Prophet continued to press him while the two unbelievers urged him to stick to his father’s faith. The last thing he said was: ‘I follow Abd Al-Muttalib’s faith.’ He refused to say: ‘There is no deity other than God.’ The Prophet said: ‘I will certainly pray for your forgiveness unless I am ordered not to do so.’ God later revealed the verse that says: “It is not for the Prophet and the believers to pray for the forgiveness of those who associate partners with God, even though they may be their close relatives.” (9: 113) In reference to Abu Tâlib, He also revealed the verse that says: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)

This Hadith is related by Al-Bukhari and Muslim. Muslim gives another version on the authority of Abu Hurairah: “When death was approaching Abu Tâlib the Prophet said to him: ‘Uncle! Say, ‘There is no deity other than God,’ and I will be your witness to it on the Day of Judgment.’ He said: ‘If it was not for my fear that the Quraish will shame me saying that it is only for the fear of death that I said it, I would certainly have pleased you by saying it. I would not do so except to give you that pleasure.’ Then the verse was revealed saying: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56) Further reports by Ibn Abbas, Ibn Umar, Mujahid, Al-Shaabi and Qatadah confirm that the verse was revealed in reference to Abu Tâlib and that the last he said was: “I follow Abd Al-Muttalib’s faith.”

It is amazing just how serious and strict this religion of Islam is. Abu Tâlib was the Prophet’s uncle. He had supported and protected him against all who tried to harm him. Yet he was not to be one of the believers. This despite his great love for the Prophet and the Prophet’s reciprocation of that love. Nor did the Prophet’s desire that his uncle accept Islam make any difference. The point is that Abu Tâlib gave all that he did to the Prophet out of paternal love and a sense of commitment to his kindred. Faith and its ties did not come into it. God was certainly aware of his motives; so he did not facilitate for him what the Prophet dearly wished. Thus, this aspect of guidance was not part of what the Prophet could have. It belongs to God’s will and His evaluation of the situation. The Prophet’s task is to deliver his message. Advocates of Islam in subsequent generations can only advise people. As for people’s hearts, these belong to God. Whether a person chooses guidance or error depends on what God knows of their feelings and what is in their hearts.

Sound Approach To Truth.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

Those to whom We sent the book before this believe in it, and when it is recited to them, they say: “We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.

These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them.

And whenever they hear frivolous talk they turn away from it and say: “To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.”

(The Story, Al-Qasas: 28: 52-55)

The surah now begins to present the case of those who sincerely look for the truth and abide by it. They have clear minds, sound approach and sincere intentions. These are a group from the people of earlier revelations who came to know of the Qur’an. The Qur’an thus tells of how they approached it once they had heard it.

“Those to whom We sent the book before this believe in it, and when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him. These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them. And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’” (Verses 52-55)

Said ibn Jubayr mentions that these verses speak about 70 priests sent by Negus. When they met the Prophet (peace be upon him) he recited to them Surah 36, Ya Sin, from start to finish. They were in tears as they listened to it and then immediately declared their belief in Islam. These verses confirm what they did.

Muhammad ibn Ishaq reports in his biography of the Prophet:

When the Prophet was still in Makkah, some 20 Christians came to him after they had heard about him in Abyssinia. They found him in the Mosque, and they sat with him asking him about his faith. A number of unbelievers from the Quraysh were sitting in their normal gathering places around the Ka'bah. When the Christians finished their questions, the Prophet called on them to believe in Islam and read some of the Qur’an to them. When they listened to the Qur’an, they were in tears. They immediately responded to the Prophet’s call, declared their belief in God and that Muhammad was truly God’s Messenger. They confirmed that he met the description they had of him in their Scriptures. When they rose to leave him, Abu Jahl and a number of the Quraysh unbelievers intercepted them, and reproached them saying: “How ill-advised you are! Your people sent you here to get information about this man; yet you hardly sat with him before you abandoned your faith and accepted his claims. We have never seen a more stupid delegation than yours.” Members of the delegation replied: “We wish you peace, and we will not engage in futile argument with you. We follow what we choose and you follow what you choose. We have not been slow to take advantage of the good that has been offered us.”

It is reported that this Christian delegation was from the people of Najran. God knows best which report is more accurate. It is also stated that it is they that are referred to in the Qur’anic verses starting with “Those to whom We sent the book before this believe in it...” (Verse 52) However, I asked Al-Zuhri about these verses and of whom they speak. He said to me: “I have often heard from our scholars that they speak of Negus (may God be pleased with him) and his men, as also the verses in Surah 5, The Repast, which read: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians’.” This is so because there are priests and monks among them and because they are not given to arrogance.

When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognize. They say: ‘Our Lord, we do believe; so enroll us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?’ And for this God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good; while those who disbelieve and deny Our revelations are destined for the blazing fire.” (5: 82-86)

Whichever group of people these verses speak about, the Qur’an is referring to a particular event that they knew about. It, thus, presents to them an example of how people with clear vision receive the Qur’an. How they respond to it, recognize its truth and how it accords with their own Scriptures. They do not allow any impediment, whether desire or pride, to stand between them and its truth. Furthermore, they are prepared to put up with any difficulty the ignorant put in their way.

“Those to whom We sent the book before this believe in it.” (Verse 52) This is one of the signs confirming its truth. All divine revelations are consistent. People who have been familiar with earlier revelations recognize the truth of the latest ones and are ready to believe in them, knowing that they all stem from God.

“And when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.” (Verse 53) The Qur’an is so clear that it needs only to be read out and these people who have had some experience of the truth know for certain that it comes from the same source. Thus, they are reassured, knowing that it comes from none other than God: “It is truth from our Lord. Indeed, even before this have we submitted ourselves to Him.” Such submission to God is the central issue of every faith.

Confirmation of the Islamic Message.

Sayyid Qutb


In the Name of God, the Merciful, the Beneficent

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.”

Say: “Produce, then, a Book from God which would offer better guidance than these two and I shall follow it, if what you say be true! (49)

But if they do not respond to you, then know that they are following only their own whims. Who could be more astray than one who follows his own whims without any guidance from God. Certainly God does not guide those who are wrongdoing. (50)

We have indeed caused this word (of Ours) to reach them so that they may reflect. (51)

(The Story, Al-Qasas: 28: 48-51)

In its first comments on Moses’ story, the surah refers to the objections made by the unbelievers in Makkah to the fact that the Prophet Muhammad (peace be upon him) should have been given the like of what Moses was given. Clearly, their objections were dishonest. Hence, the Qur’an puts the following question to them: “But did they not deny the truth of what Moses was formerly given?” (Verse 48) There were Jews in Arabia who had the Torah, but the Arabs neither accepted this nor believed in it. They were also aware that the Torah gives a clear description of Muhammad. They also sought the advice of some followers of earlier religions asking them about Muhammad’s message. In turn, those learned ones answered them that it was true, fully consistent with their own revelations. Yet still the idolaters would not accept such assertions. They claimed that both the Torah and the Qur’an were magic; hence, each confirmed the other: “Indeed they said: ‘These are two kinds of sorcery, each supporting the other.’ And they add: ‘We reject both of them.’” (Verse 48) It is all, then, argument for argument’s sake. It has nothing to do with the proper pursuit of the truth, nor with proper evidence to confirm it.

Nevertheless, the Qur’an takes a further step to put the truth before them. It says: If you like neither the Qur’an nor the Torah, then show me a divine writ which provides better guidance than these two books and I will follow it: “Say: ‘Produce, then, a Book from God which would offer better guidance than these two and I shall follow it, if what you say be true!” (Verse 49) Nothing, then, could be fairer. Whoever rejects the truth after this is merely being obstinate, following his own desire with little concern about evidence to support his position:

But if they do not respond to you, then know that they are following only their own whims. Who could be more astray than one who follows his own whims without any guidance from God. Certainly God does not guide those who are wrongdoing. (Verse 50)

The truth is clear in this Qur’an, and the argument Islam presents is clear and powerful. Anyone who knows Islam well but who still rejects it is only doing so because he prefers to pursue his own desires. There are only two ways: Either commitment to the truth which breaks the grip of desire, and leads to submission and acceptance of the faith, or evading the truth and pursuing desire, which means rejecting the truth and denying faith. The unbelievers cannot present any argument on the basis of ambiguity, confusion or lack of proof. “But if they do not respond to you, then know that they are following only their own whims.” (Verse 50) This is a fact that allows no argument as it is clearly stated by God. Those who do not respond positively to this faith pursue their own desire and self-interest. They have no excuse. They offer no sound argument as they turn away from the truth.

“Who could be more astray than one who follows his own whims without any guidance from God.” (Verse 50) In this they are also transgressors and wrongdoers: “Certainly God does not guide those who are wrongdoing.” (Verse 50)

The Qur’an leaves no excuse for those who claim that they have not understood its message, or who claim that they do not comprehend Islam. Once this faith is presented and explained to them, all argument ceases and excuses are futile. The Qur’an is indeed the epitome of clarity. No one denies it except those who are deliberate wrongdoers: They wrong themselves and are unjust to the truth. As such they do not deserve divine guidance: “God does not guide those who are wrongdoing.” (Verse 50) As the message is given to them, the issues are set out clearly and no excuse can be made for turning away: “We have indeed caused this word (of Ours) to reach them so that they may reflect.” (Verse 51)

The surah now begins a new round, presenting the case of those who sincerely look for the truth and abide by it. They have clear minds, sound approach and sincere intentions. These are a group from the people of earlier revelations who came to know of the Qur’an. The Qur’an thus tells of how they approached it once they had heard it.

“Those to whom We sent the Book before this believe in it, and when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.’ These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them. And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’” (Verses 52-55)

We will discuss these verses next time, God willing, when we will relate the story of those people of earlier revelations who came to see the Prophet in Makkah and declared themselves believers.

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.

The Mission Defined.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

He said: “My Lord! I have killed one of them and I fear that they will kill me. And my brother, Aaron, is better in speech than I am. So send him with me as a helper, so that he would confirm what I say, for I fear that they will accuse me of lying.”

Said He: “We shall strengthen your arm with your brother, and will endow both of you with power, so that they will not be able to touch you. By virtue of Our signs shall you two and those who follow you prevail.”

When Moses came to them with Our clear signs, they said: “This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old.”

Moses replied: “My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.”

(The Story, Al-Qasas: 28: 33-37)

When Moses realized what mission was assigned to him, he requests support, explaining his difficulties: His fear that he might not live to fulfill his task, as he thought that the Egyptians might kill him in retaliation for their man, and his speech problem. Therefore, he requests to be supported by his brother, Aaron.

Moses is reassured and his request is granted: “Said He: ‘We shall strengthen your arm with your brother, and will endow both of you with power, so that they will not be able to touch you. By virtue of Our signs shall you two and those who follow you prevail.” (Verse 35)

It is not merely that God has granted his request, but He also gave him a greatly reassuring promise, endowing both brothers with power. Thus, they will not go to face the tyrant Pharaoh relying on their own devices. They will go equipped with a source of power that cannot be resisted by any earthly force. No tyrant will have any means to harm them: “They will not be able to touch you.” How could they when you will enjoy God’s protection that creates a fence around you? But the good news Moses is given goes further than this, assuring him and his brother of the eventual outcome, which means that the truth will be triumphant. They have been given signs from God, and these signs are the means of victory: “By virtue of Our signs shall you two and those who follow you prevail.” (Verse 35)

God’s power is thus seen to intervene directly, shaping events, working through no earthly force as a cover. The victory will come through none of the causes that are familiar to people in their world. Thus a new code of values will be established in people’s hearts based on faith and complete trust in God.

This awesome scene is closed; time passes and the location changes; Moses and Aaron are now facing Pharaoh, producing God’s clear signs, refuting the arguments of falsehood and explaining God’s guidance. The end is shown: Drowning in this present life, and a curse in the life to come. All is expressed in short, concise verses:

“When Moses came to them with Our clear signs, they said: ‘This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old.’ Moses replied: ‘My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.’ ‘Nobles!’ said Pharaoh. ‘I know of no deity that you could have other than myself. Well, Haman, kindle for me a fire (to bake bricks) of clay, and then build me a lofty tower, so that I may have a look at the god of Moses; even though I am convinced that he is one who tells lies.’ Thus arrogantly did he and his hosts behave on earth, against all right, thinking that they would never return to Us. And so We seized him and his hosts and cast them in the sea. Look what happened in the end to those wrongdoers. And We made them leaders who called others to the fire. No help will they ever receive on the Day of Resurrection. We caused a curse to follow them in this world, and on Resurrection Day they will be among those who are spurned.” (Verses 36-42)

The surah brings the final strike very quickly, making no mention of the episode of Moses confronting Pharaoh’s sorcerers, which is mentioned in brief or in detail in other surahs. Here the surah moves from the denial of the truth by Pharaoh and his people directly to their destruction. It does not stop at that, but also includes what will happen to them in the hereafter. This quick movement is deliberate, so as to fit with the general drift of the surah emphasizing God’s direct intervention, through no human agent. Once Pharaoh is seen adamant in his rejection of God’s message, his end is directly shown. No further details are needed.

“When Moses came to them with Our clear signs, they said: This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old.” (Verse 36) These words of Pharaoh are exactly the same as those of the Quraysh idolaters in Makkah when the Prophet Muhammad (peace be upon him) called on them to believe in God: “This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old.” (Verse 36) It is merely a futile argument to confront the clear, overpowering truth. It is the same argument whenever falsehood finds itself confronting the truth: An accusation of sorcery, and a rejection based on nothing other than the fact that it is new to them. Indeed, they have no argument, and no basis for their stand. Hence, they come up with this vague statement that proves nothing. Moses refers the matter to God, because in such a situation where no proof is being requested, it is better to be brief and to let God judge between the two parties: “Moses replied: ‘My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.” (Verse 37)

This is a very polite answer, which makes an implicit, yet very clear statement that is full of confidence as to the outcome of the confrontation between truth and falsehood. His Lord knows well that he is truthful, following divine guidance. The future certainly belongs to the one who comes with guidance, while the evildoers will never gain the ultimate success. This is God’s law that will never change, even though things may appear at times to move in some other way. Moses, like every prophet, puts this very clearly to his people.

A Call From on High.

A commentary by Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

When Moses had fulfilled his term, and was traveling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: “Wait here, for I perceive a fire. Perhaps I may bring you from there some information or a burning brand from the fire so that you may warm yourselves.”

However, when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site: “Moses! Truly, I am God, the Lord of all the worlds.”

“Throw down your staff!” But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back. (God said): “Moses! Draw near and have no fear! You are certainly secure.”

“Now place your hand inside your garment, and it will come out (shining) white without blemish. Then draw your arm close to your side to allay your fear. These, then, are two proofs from your Lord to Pharaoh and his nobles. They are indeed wicked people.

He said: “My Lord! I have killed one of them and I fear that they will kill me. And my brother, Aaron, is better in speech than I am. So send him with me as a helper, so that he would confirm what I say, for I fear that they will accuse me of lying.”

(The Story, Al-Qasas: 28: 29-34)

“When Moses had fulfilled his term, and was traveling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves.” (Verse 29)

What might have occurred to Moses to take him back to Egypt when the term of his contract with the old man was over? He had left Egypt in fear, expecting danger as a result of his killing of a man there. What caused him to forget such danger when it was Pharaoh and his chiefs that were plotting to get rid of him? It is the hand that guided his footsteps throughout his life. It might have guided him this time through the natural feeling of nostalgia to one’s home and people. It might have reduced his sense of danger to a minimum, so that he would take up the mission for which he was created and prepared.

Anyway, we see Moses on his way back, with his family, in the dark night, having lost his way. It is a cold night, which makes him pleased with the sight of fire from a distance. He aims there to get some information or a brand of fire. This is the first scene in this episode.

The second scene tells us of the great surprise prepared for Moses: “But when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site.” (Verse 30)

We see him aiming toward the fire he had perceived, and here he is on the right-side bank of the valley, and the site is blessed from this moment. Now the whole universe echoes the sublime address Moses receives “out of the tree”, which might have been the only tree there.

Moses receives the direct call: “Moses! Truly, I am God, the Lord of all the worlds.” (Verse 30)

He received it alone in that solitary valley, in the depth of the night, but the whole universe responded, with the heavens and the earth echoing it in all corners. We do not know how, or with which faculty of perception, or through which sense, he received it, but he certainly received it with his whole being, as it filled the entire universe around him. He was able to receive it because he was reared under God’s watchful eye until he was ready for this moment. The universe recorded this sublime address, and the site where it took place became blessed as God in all His majesty revealed His presence there. The valley became distinguished by this great event, and Moses stood there in the noblest position a human being ever stood.

The sublime address continued to give God’s instructions to His servant: “Throw down your staff!” (Verse 31)

Moses complied with the order and threw down his staff, but what happened then? It was no longer his staff that was with him for a very long time. It is now a serpent moving very quickly like a young serpent, but in fact it was big like a snake: “But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back.” (Verse 31)

He was much unprepared for this sudden surprise. With his spontaneous nature, he was completely taken aback, turned and set to flight. He did not even think of going back to find out what happened to his staff, or see this preternatural happening. Such is the natural reaction of spontaneous people.

He then listened to his Lord’s address: “Draw near and have no fear! You are certainly secure.” (Verse 31)

Therefore, Moses was experiencing fear and security in quick succession throughout his life. The succession provides the basic element in his life’s atmosphere. In fact, this continuous interaction is indeed deliberately instilled in him so as to counterbalance the Israelite inactivity and habitual acceptance of their humble position. His spontaneity is part of what God has granted him in order to fulfill his role.

He is told to come near and to have no fear. Needless to say, a person whose every step is shown to him by God who is looking after him will always be safe and secure.

“Now place your hand inside your garment, and it will come out (shining) white without blemish.” (Verse 32)

Again, Moses did as he was instructed; putting his hand inside his garment’s top opening, and it gave him the second shock within a minute. It came out shining white, but it was clearly healthy. Its original color was rather dark. Its change of color symbolized the clear truth supported by undeniable, irrefutable evidence.

Again, Moses’ spontaneous personality caught up with him, and he was trembling, struck with awe. However, God’s care was soon forthcoming, giving him another instruction to calm him down: “Then draw your arm close to your side to allay your fear.” (Verse 32)

His hand is described here as a wing which he draws over himself like a bird, giving himself reassurance which is described here most vividly.

So Moses has been given something, and seen some clear signs that gave him fear at first before he was reassured. Now it is time to know what lies ahead of him. He is given the assignment for the fulfillment of which he was being prepared ever since he was a little child: “These, then, are two proofs from your Lord to Pharaoh and his nobles. They are indeed wicked people.” (Verse 32)

He is given a message to deliver to Pharaoh and his lieutenants, in fulfillment of the promise his mother was given when he was still a newborn baby: “We shall restore him to you, and shall make him one of Our messengers.” (Verse 7) Despite the passage of many years, the promise remained true, given by God who always says the truth.

Moses remembers now that he had killed one of Pharaoh’s people and had to flee their land when they plotted to kill him. As he was in the presence of his Lord who has honored him beyond his wildest expectations, bringing him to meet Him, giving him clear signs and bestowing on him His care in abundance, he felt the need to take precautions so that his message should not be brought to an abrupt end if he were to be killed: “He said: ‘My Lord! I have killed one of them and I fear that they will kill me.’” (Verse 33)

He does not say this by way of apology, or to find a way out of his commission. He only wanted to ensure that the message of the truth would continue to be advocated should his fears come to be true. This reflects a keen desire to fulfill his task - a desire that is in line with Moses’ character as a man of strength, worthy of trust. He elaborates: “And my brother, Aaron, is more eloquent than I am. So send him with me as a helper, so that he would confirm what I say, for I fear that they will accuse me of lying.” (Verse 34)

Aaron is more eloquent and better able to defend the message. He can provide much needed support, and can succeed Moses in case he is killed.

End.

A Marriage Proposal for Moses.

A commentary by Sayyid Qutb


In the Name of God, the Merciful, the Beneficent

One of the two women then came back to him, walking shyly, and said: “My father invites you, so that he might duly reward you for having watered our flock for us.” And when (Moses) went to him and told him his story, he said: “Have no fear. You are now safe from those wrongdoing folk.”

Said one of the two women: “My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.”

(The father) said: “I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.”

Answered (Moses): “This is agreed between me and you. Whichever of the two terms I fulfill, I trust I shall not be wronged. God is the witness to all we say.”

(The Story, Al-Qasas: 28: 25-28)

Having arrived in Madyan after his long flight, Moses helped two women, watering their sheep for them, as they could not do it themselves as long as other shepherds scrambled for water. When he completed this task for them and they drove away, he sat down to rest. However, one of them came back to deliver her father’s invitation to him, which he accepted. When he told his story to the man, the other assured him that he was now safe and secure.

We then hear a feminine voice that reflects honesty and propriety: “Said one of the two women: My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.” (Verse 26)

Both she and her sister have been enduring the hard tasks of tending sheep, fending for themselves in the midst of men, being unavoidably in physical contact with them as happens when a woman does a man’s job. Both of them are not happy with all this. She prefers to be at home, a housewife who does not have to compete with strangers at grazing and watering places. A virtuous woman with a pure heart is ill at ease when she has to go through that. Here she sees a young man, a stranger in the town, but at the same time, he is strong and trustworthy. She has seen how the other shepherds held him in awe, opening the way for him when he watered her sheep. However, he is in a weak position because he is a stranger. She also recognized him as worthy of trust when she noticed his sense of propriety as she delivered her father’s invitation to him. Hence, she advises her father to hire him so that he would spare her and her sister the trouble of doing a shepherd’s work. She commends him for his ability to do the work and his honesty and integrity. As she gives this advice, she speaks clearly, without hesitation, fearing no misunderstanding or unworthy suggestions.

We need not bother with what commentators exaggerate about Moses’ physical strength. They mention, for example, that he single-handedly lifted the stone covering the well, which needed 20 or 40 men to lift. In fact, the well was not covered, but the shepherds were watering their flocks, and Moses either moved them away while he watered for the two women, or joined them as they watered their own cattle.

Nor do we need to bother with reports speaking about his integrity suggesting that he said to the woman to walk behind him and direct him how he should go. Thus, he would not see her walking in front of him. Other reports suggest that he said this after the wind lifted her skirts and exposed her legs. All this is unnecessary, trying to remove suspicion that does not exist. Both Moses and the girl were naturally prudish, and this reflects in their normal behavior, without any affectation.

The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses that could be the basis for a happy family. It is natural that a young woman with a healthy, uncorrupted nature should be inclined toward a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses to marry his daughter in return for staying with him, looking after his sheep, for eight years. Should Moses increase the period to ten years, this would be an added favor, not a commitment to which he would be held:

(The father) said: “I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.” (Verse 27)

Frankly and simply the old man offered one of his daughters, without naming her, as a wife for Moses, but he might have felt that the girl was known to him as they seemed inclined to each other. He made the offer without any thought of embarrassment, for the offer was one of marriage. There is nothing to be embarrassed about when the aim is to build a home and establish a family. It is only when people move away from sound, natural values, to observe unhealthy traditions, that they are unnecessarily restricted. Thus, we see that no parent or guardian can approach a man of sound faith and integrity to propose that he should marry his daughter, sister or other relative. Such traditions make it imperative that the man or his parents should make the proposal, as it is improper that the woman’s side should make a proposal. The irony is that under such deviant traditions and in such social environment, young men and women meet, talk and play together without any intention to be engaged to be married. Once the idea of marriage is entertained, affected shyness is observed and other barriers are erected to prevent any simple, frank and honest discussion.

During the Prophet’s lifetime, fathers used to offer their daughters to men in marriage. Indeed, women offered themselves to the Prophet or to whomever he wished them to marry. This was done in all honesty and propriety, without any embarrassment to anyone. (Umar offered his daughter in marriage to Abu Bakr first but he did not answer, then he offered her to Uthman but he regretfully declined. Then Umar told the Prophet who comforted him saying that God may give her a better husband than both. The Prophet then married her. A woman also offered herself to the Prophet but he expressed his regret. She then placed herself under his care to marry her to whomever he thought suitable. He married her to a man who had nothing other than the fact that he learned two surahs, and he undertook to teach them to her. She received this dowry.

With such open and simple approach, Islamic society used to build its homes. Nothing needed to be done under cover, or with affected or devious means. This is exactly what the old man who made such a proposal to Moses, promising not to impose any hardship on him or ask him what was beyond his means, did. He hoped that, with God’s grace, Moses would find him to be an upright man. This is most appropriate when one talks about oneself. He neither boasts of his virtues nor emphatically states that he is a good person. He only hopes to be so, leaving the matter to God.

Moses accepted the offer, and the contract was made, clear and precise, calling God as a witness: “Answered (Moses): This is agreed between me and you. Whichever of the two terms I fulfill, I trust I shall not be wronged. God is the witness to all we say.” (Verse 28)

Contractual agreements must be made in all clarity, leaving no room for ambiguity. Neither party should allow shyness or embarrassment to interfere with such clarity. Thus, Moses approves the offer and accepts the conditions outlined by the old man. He then repeats the main condition to ensure that there would be no misunderstanding: “Whichever of the two terms I fulfill, I trust I shall not be wronged.” (Verse 28) Whether I stay eight or ten years I shall not be wronged about the working conditions, or with being forced to stay ten years. Any stay beyond eight years is a matter left to my choice. “God is the witness to all we say.” (Verse 28) He is the witness who ensures justice between the two parties of any contract.

Moses put this so clearly because he was a straight and frank person who wanted the agreement to be absolutely clear and precise. Yet he intended to stay the longer term, as he actually did. The Prophet Muhammad (peace be upon him) has mentioned that Moses “spent the longer and better of the two terms.” (Related by Al-Bukhari).

Thus, Moses found a place of security in his father-in-law’s home, having no fear of the Pharaoh and his designs. This was certainly for a definite purpose God wanted to accomplish. We will let this episode pass, as the surah does not mention anything further about it.

End.

A Warning by a Well-Wisher.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent.

But then, when he was about to strike the one who was their enemy, the latter exclaimed: “Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.”

Then a man came at speed from the farthest end of the city. He said: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.

So he left the city in fear, vigilant. He prayed: “My Lord! Save me from all wrongdoing folk.” And as he turned his face toward Madyan, he said: “I do hope that my Lord will guide me to the right path.” (The Story, Al-Qasas: 28: 19-22)

The surah related how Moses killed an Egyptian when he wanted to support an Israelite as the two were involved in a fight. Moses felt sorry after this happened and declared that he would never support any injustice. The next day, as he walked apprehensively in the city he found the same Israelite seeking his support in a new fight. However, the Egyptian shouted that Moses was the killer the day before and that he wanted to kill him now. Thus, the secret was exposed.

It appears that some accusing fingers were pointing in a certain way concerning the Egyptian killed the day before. May be some actually suspected Moses in the light of his outspoken criticism of Pharaoh’s tyranny. Or it may be that his Israeli friend whispered secretly to some of his own people, telling them about the event, and the secret was out, spreading beyond the Israelite community.

Perhaps this highly probable. For Moses to kill one of Pharaoh’s men in a fight between that person and an ordinary man from among the Israelites is bound to give joy to the latter community. Such a piece of news would easily and speedily circulate, giving comfort and satisfaction. This is easily enhanced if Moses was widely known to hate injustice and to support its victims.

When Moses wanted to strike the second Egyptian, the latter confronted him with a clear accusation. He probably saw it clearly before his eyes as he saw Moses getting ready to strike him. Hence he said to Moses: “Do you want to kill me as you killed another man yesterday?” (Verse 19)

He then continued his outburst, “You want only to become a tyrant in the land, and you do not want to be one who sets things right.” (Verse 19) He probably said this because Moses might have adopted a virtuous lifestyle that gave a good impression of himself as a pious man who would love to set things on the right course.

The Egyptian reminds him of this and uses it as a means of escape by accusing Moses to violate his own principles, aiming to be a tyrant rather than a reformer, killing people instead of setting their relations on the right course. The way this is phrased and said to Moses suggests that Moses was not considered at the time to be a member of Pharaoh’s court. Had he been thus considered, the Egyptian would not have dared to talk to him in such a manner. He might have thought it better to take up a totally different line of address.

Some commentators suggest that these sentences were spoken by the Israelite rather than the Egyptian. They refer to Moses saying to him, “Indeed, you are clearly a quarrelsome fellow,” before moving in his angry state to strike the Egyptian who was an enemy to both of them. These commentators say that the Israelite thought Moses was angry with him and wanted to strike him. Hence, he raised his voice revealing the secret he alone knew. They base their argument on the fact that the secret was unknown to the Egyptians.

But it is more probable that the Egyptian was the one who said it. We have explained how the secret might have been aired, and also suggested that the Egyptians might have divined the case in the circumstances.

It appears that when the man reminded him of this event Moses did not proceed, and the Egyptian was thus able to save his life and ran away to tell Pharaoh and his men that Moses was the killer. Here again we have a gap in the story as we are introduced to a new scene in which we see a man coming from the farthest end of the city to warn Moses of a plot being worked out to do away with him.

He further advised him to flee the city in order to save his life: “Then a man came at speed from the farthest end of the city. He said: ‘Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.’” (Verse 20)

This is the work of God’s hand appearing in full view, at the right moment, to carry out His will. The leading personalities in Pharaoh’s government and those close to him got to know that the killing that took place was perpetrated by Moses. They must have reflected that it spelled danger, as it smacked of rebellion in support of the Children of Israel. Hence a plan of action must be put in place to deal with it. Had it been an ordinary murder, it would have not deserved that Pharaoh and his chiefs be preoccupied with it.

Therefore, God’s hand selected one of those very people. Most probably he was the one believer in Pharaoh’s household who kept his faith secret and who is mentioned in detail in Surah 40, The Believer. He was selected to go at speed from the farthest end of the city to warn Moses before Pharaoh’s men could reach him. It was a simple warning: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.” (Verse 20)

“So he left the city in fear, vigilant. He prayed: My Lord! Save me from all wrongdoing folk.” (Verse 21) Once more we see Moses’ spontaneous and passionate personality, as he reacts to different situations. He is in fear, on the watch, but he appeals directly to God, looking up to Him for help and protection. He seeks his security with God, praying for His care: “My Lord! Save me from all wrongdoing folk.” (Verse 21)

The surah follows him as he stealthily goes out of the city, keeping on the alert, alone with no support other than what he hopes to receive from God Almighty. “And as he turned his face toward Madyan, he said: I do hope that my Lord will guide me to the right path.” (Verse 22)

Again we note certain prominent traits in Moses’ personality as he moves fast along a desert road alone, trying to evade his chasers. He aims for Madyan, which is to the north of Hijaz in the Arabian Peninsula and to the south of Syria and Palestine. It is a very long journey that he takes with little preparation. He left Egypt in fear, watchful, alert. Because he was alarmed by the warning he received, he left without a guide. At the same time, we note how he is full of faith, surrendering himself to God, seeking His guidance: “I do hope that my Lord will guide me to the right path.” (Verse 22)

Once more we find Moses at the center of a much worrying situation after having enjoyed not only a life of security but also one characterized by ease and affluence. He is now alone lacking all apparent means of security, chased everywhere by Pharaoh and his troops. They want to do to him now what they failed to do when he was a baby. But the hand that provided care for him at the time will protect him here and will not allow his enemies to lay their hands on him. Thus, he is able to cover the long distance, arriving at Madyan where he is completely safe.

End.

Moses’ Secret Exposed.

A commentary by Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

Next morning, he was in the city, fearful, vigilant, when he saw the man who sought his help the day before again crying out to him for help. Moses said to him: “Indeed, you are clearly a quarrelsome fellow.” But then, when he was about to strike the one who was their enemy, the latter exclaimed: ‘Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’” (The Story, Al-Qasas: 28: 18-19)

Moses’ story as told in this surah begins with his early days in Egypt, beginning of his birth then his adulthood. We have already mentioned how he supported a man from his own people against an Egyptian, and he killed the latter with a punch. Like anyone in such a position, he would fear the consequences of his deed: “Next morning, he was in the city, fearful, vigilant, when he saw the man who sought his help the day before again crying out to him for help. Moses said to him: ‘Indeed, you are clearly a quarrelsome fellow.’” (Verse 18)

It was only a day after the first fight ended with the death of the Egyptian, followed by God’s acceptance of Moses’ repentance and answering his prayers, and his pledge never to support wrongdoing. But he was in fear lest his offense be discovered. We see him on his guard, expecting a reaction at every moment. This is again a reflection of his spontaneous character. We are given an impression that as he walked “in the city”, which is normally a place of security, he experienced real fear.

That Moses should feel such fear suggests that at this stage he did not have any association with the Pharaoh’s palace. Under tyranny, it is a trifling matter that anyone close to the palace should kill a person. He would have not entertained any fear, let alone that he should walk in the city expecting harm, watching every step. Yet as he walked vigilantly, he looked up and there “he saw the man who sought his help the day before again crying out to him for help.” (Verse 18) It is the same man who sought his help the day before fighting another Egyptian man and again appealing to Moses for more support. Probably he wanted him to do to this one what he did to the other.

But the image of the man falling dead only the day before was still vivid in Moses’ mind, as was his regret, repentance, and his pledge to God. His fear that he may come to harm as a result was also genuinely felt by Moses, which explains his outburst accusing the Israelite of being unfair and quarrelsome: “Moses said to him: ‘Indeed, you are clearly a quarrelsome fellow.” (Verse 18) The man appeared to be involved in endless quarrels that inevitably enhanced angry feelings against the children of Israel at a time when they could not protect themselves or mount a full-scale revolution. Nothing good could be expected from engaging in such fights.

Yet Moses was subsequently full of anger against the Egyptian and he moved to strike him as he did with the other one. This again gives us a glimpse of his passionate and spontaneous personality, but it also shows how strongly he was affected by the injustice suffered by the Israelites and how keen he was to do whatever he could to repel the aggression under which they had been suffering for long.

“But then, when he was about to strike the one who was their enemy, the latter exclaimed: ‘Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’”

When injustice is widespread and values are undermined, good people will be greatly distressed to see wrongdoing practically shaping society’s laws and traditions, and corrupting people’s nature so as to make them accept injustice without a thought of taking action to repel it. Indeed people’s nature may suffer such degeneration that they may reproach the victim for resisting injustice. They may even describe as “tyrant in the land” a person who tries to prevent injustice being done to him or to others, as this second Egyptian called Moses. The fact is that the situation where tyranny smites at will, with no one to resist it, has become so familiar that people tend to accept it as the norm that reflects good manners, propriety and sound social structure. Should anyone rise to destroy such foul structure, their outcry would be loud, calling such rebel a killer or a tyrant. He would be the recipient of much of their blame, while the wrongdoer will get away with little criticism, if any. The victim will be denied any justification, even though they may know that he could not tolerate injustice any longer.

Moses has been so upset with the injustice suffered for so long by the Israelites. Thus we see him first taking spontaneous action and then regret it, then again we see him moved to almost repeat the action he regretted, stepping to strike the one who was hostile to his community.

Therefore, God did not abandon him. On the contrary, He took care of him and responded to his prayer. God knows human nature and that people have a limit for their tolerance. Therefore, when injustice becomes acute and the way to restore justice is blocked, a victim may well go on the attack, risking all. Hence we do not see Moses’ action painted in stark colors. It is only human communities where human nature has been distorted under prolonged injustice that exaggerate such action which remains, despite going beyond the normal limits, the natural release of long suffering.

This is what we understand from the way the Qur’an describes the two events and what comes after them. It neither provides justification for Moses’ action, nor does it paint its significance in exaggerated style. Perhaps its description by Moses as wronging oneself is due to the fact that his action was motivated by ethnic affiliation when he is God’s choice to be His messenger. Or it may be that his action precipitated a fight with some individuals who served tyranny, which is of little avail in achieving the ultimate goal of freedom, while God wanted complete freedom for the oppressed community in the way He had chosen. This is akin to the situation in Makkah when God restrained the Muslims from fighting until the appropriate time had come.