Overview (Verses 1 - 6)

“Ţā. Sīn. Mīm. These are verses of the Book that makes things clear.” (Verses 1-2) The sūrah begins with these three separate letters to make clear that it is from letters like these that the Qur’ān is composed. Its verses are of a greatly superior quality and of much finer import than what is normally composed by people: “These are verses of the Book that makes things clear.” (Verse 2) Thus, this book is not the work of ordinary people; for no one can produce its like. It is revelation that God relates to His servants, reflecting His incomparable ability, and the truth that is at the heart of everything God makes, large or small: “We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.” (Verse 3) It is then to the believers that this book is addressed. It is meant to remould and cultivate them, pointing out their way for them and showing them the code to implement. The stories related in this sūrah are meant for those believers, because they are the ones who will benefit from them.

This direct relation from God imparts an air of the special care taken of believers, making them feel worthy and important. How could they fail to realize this, when it is God Almighty that relates His book to His Messenger for their own sake. Being believers, they have the necessary qualities to receive such sublime care: “for people who will believe.” (Verse 3)

The sūrah then relates the story of Moses and Pharaoh, right from its very first moment, when Moses was born. Although Moses’ story is related in many other sūrahs, it is never recounted from the very beginning anywhere else. It is this very beginning, describing the difficult circumstances in which Moses was born, powerless among a people who had long been persecuted and humiliated by Pharaoh, that serves as the main theme of the sūrah. It shows the hand of the divine will working openly, without any apparent human medium, striking directly at the root of tyranny and injustice. It thus gives support and empowerment to the oppressed. This is a concept that the small and weak Muslim minority in Makkah needed to fully understand. It was equally important that the powerful majority be made well aware of it too.

In the majority of cases, Moses’ story, frequently related in other sūrahs, begins with him receiving his message, giving an account of how strong faith stands up to tyrannical power, and eventually leading to the triumph of faith and the defeat of tyranny. But this is not the message this sūrah intends to give. Its message is that when evil is at its zenith, it carries the cause of its own destruction, and when aggression is let loose, it does not need people to fight and repel it. God will intervene to support the powerless who are made to suffer at its hands. He will then save the good elements among them, educating them and making them leaders of mankind and the inheritors of the earth.

Such is the purpose of relating this story in this sūrah. Hence, it begins with the episode that highlights this aspect. Every story related in the Qur’ān is told in the way that best serves the purpose of the sūrah in which it occurs. It is a means to educate people and to emphasize concepts, values and meanings. Hence, it is made to fit smoothly with the context in which it occurs.

The episodes of Moses’ story that are told here are those of his birth in exceptionally difficult circumstances and how God took care of him; his youth and the wisdom and knowledge God imparted to him. It also covers the events that occurred; how he killed an Egyptian, fled from Egypt after learning about a plot to kill him, his marriage in the land of Madyan and the time he spent there. It then moves on to his being called by God and given his message; the confrontation with Pharaoh and his people and how they rejected both Moses and Aaron, and finally a quick reference to Pharaoh’s ultimate end.

The first two episodes, which are mentioned only in this sūrah, are treated at length because they bring to the fore the open challenge to aggressive tyranny. We clearly see how Pharaoh is totally unable to evade God’s will despite all his precautions and manoeuvres: “But it was Our will... to let Pharaoh, Hāmān and their hosts experience at their [i.e. the oppressed] hands the very things against which they were taking precautions.” (Verse 6)

Following the Qur’ānic method, the story is actually shown in a series of scenes with some gaps in between that are left to our imagination. In fact the reader does not miss anything of the events and images that are left out between scenes. On the contrary, we actually enjoy the active participation of our imagination. The first episode is recounted in five scenes, while the second takes up nine scenes, followed by four scenes in the third episode. In between each two episodes there is a wide or narrow gap, as is between scenes, allowing the curtains to drop and be lifted again. Before relating the events of the story, however, the sūrah sets the scene against which it all unfolds, thus telling us the story’s overall purpose: Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption. But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions. (Verses 4-6) Thus the stage is set, and the hand that controls events is shown, together with the goal to be achieved. Declaring to whom this hand belongs right at the outset is intentional and fits the drift of the story from beginning to end.

We do not know for certain the identity of the Pharaoh in whose reign these events took place. Defining specific historical periods is not important in Qur’ānic stories, as these do not contribute anything to their morals. It is sufficient that we know that it all took place long after the Prophet Joseph’s time. It was Joseph who brought his father, Jacob or Israel, and his brothers to Egypt where they lived for several generations and, thus, becoming a large community. When the Pharaoh of this story took power, he attributed to himself too much personal power and divided the people of Egypt into castes.

The Children of Israel were the most oppressed group during his reign, because they followed a religion different from the one he and his own people followed. They believed in the faith preached by their first grandfather, Abraham, and his grandson, Jacob. Despite all the distortions that had crept into their faith, they still retained their basic belief in the One God and denied Pharaoh’s claims to be a deity. Indeed, they rejected Pharaohnic polytheism altogether.

The tyrant felt that the presence of this community represented a threat to his throne, not least because they could side with hostile neighbours. He could not, however, expel them because of their large numbers, amounting to hundreds of thousands. He, therefore, hit on a devilish plan to forestall the danger he anticipated from such a community that did not recognize him as their deity. His plan involved putting them to do the hardest and most dangerous of jobs, thereby ensuring their suffering. On top of all this, he slew their male children at birth, but spared their female offspring. This ensured that their women would be much larger in number than their men, and so weaken them. Historical reports also suggest that he appointed birth attendants to inform him of what children were born to the Israelites, in this way enabling the slaying of all the males, showing no compassion for their tender age. It was in such circumstances that Moses was born: “Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption.” (Verse 4)

God, however, wanted and willed something totally different from what this tyrant wanted. Despotic rulers are often deceived by their own power and the means available to them. They forget God, His power and His planning, thinking that they choose what they wish both for themselves and for their enemies. They believe that nothing can stop them from fulfilling their own agenda.

God declares here what He wishes and challenges Pharaoh, Hāmān and their hosts, telling them that whatever precautions they might take will be of no avail: “But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions.” (Verses 5-6) Thus God wants to grant the oppressed some of His gifts, which He does not specify, and to change their situation making them leaders after they have been subjected to other people’s leadership. He also wanted to give them the Holy Land once they had attained a degree of faith and righteousness which made them worthy of it. God’s intent, then was to give the Children of Israel power and security, and at the same time foil Pharaoh’s plans.

Thus the sūrah paints a clear picture of both the existing situation and the future one. It does this prior to its recounting of events so as to place Pharaoh’s boasting power, which to human sensibilities appears enormous, face to face with God’s infinite power, against which nothing can stand.

The stage is thus set and the audience’s interest so focused that they are now eager to know how this objective can be achieved. This adds life to the story; it is as though it is being acted out now, rather than centuries ago. Such is the general Qur’ānic method of storytelling.