Surah an-Naml (The Ant ) 27 : 9

Overview (Verses 7 - 14)
 
This short and quick episode about Moses occurs immediately after God has assured the Prophet of his divine revelations: “Most certainly, you receive the Qur’ān out of the grace of One who is Wise, All-Knowing.” (Verse 6) It is as though the Prophet Muhammad (peace be upon him) was being told that receiving such revelations was not a new phenomenon without precedent in history. Here, we see Moses being assigned his mission. He was called from on high to deliver the message to Pharaoh and his people. Similarly, the Prophet was told that the opposition he met with and the accusations levelled at him by his people were nothing new. Moses’ people were certain at heart that the signs they were shown were the work of none other than God but, in their wicked arrogance, they nevertheless denied them. The end those evildoers of old met should be reflected upon, for his own people who were also stubborn in their rejection of the truth of the divine message could face a similar end.
 
Moses: A Favoured Messenger
 
“Moses said to his family: I perceive a fire. I will bring you from there some information, or else, I will bring you a burning brand so that you may warm yourselves.” (Verse 7) This event, which is mentioned in Sūrah 20, Ţā Hā, took place when Moses was on his way back from Madyan to Egypt, accompanied by his wife, the daughter of Shu`ayb (peace be upon him). He apparently lost his way on a dark cold night. This is suggested by him saying to his wife that he would bring information or a torch to give them some warmth. This occurred close to Mount Sinai, called al-Ţūr in Arabic. Desert dwellers used to light fires on high ground so as to provide guidance to night travellers. When such travellers arrived at the fire, they would be given hospitality and warmth, or at least be guided on their way.
 
“I perceive a fire.” This is what Moses first said on sighting the fire. The Arabic text uses the verb ānast for ‘perceive’ which carries connotations of friendliness. Thus, his words sound like: I can see a welcoming fire which should give us some comfort. We can ask directions which should tell us which way to go, and we could get a brand to warm ourselves. As Moses walked towards the fire, he received the call from on high: “But when he came close to it, he was addressed: Blessed are those in the fire and those around it! And limitless in His glory is God, the Lord of all the worlds. Moses! Truly, I am alone God, the Almighty, the Wise!’“ (Verses 8-9)
 
This is an address echoed by the whole universe, bringing together different worlds and cosmoses. All existence humbly submits to this call which shakes consciences and spirits. The heavens and earth perceive the strong bond linking them together, one which makes an insignificant particle of creation respond to the great Creator’s call. Thus, a weak mortal is elevated, by God’s grace, to a position from where he speaks directly to Him.
 
“When he came close to it, he was addressed...” (Verse 8) We note here the use of the passive voice, although the address is from a known source. Yet the passive formula is preferable because it implies reverence and glory for the Supreme Being making the address. “Blessed are those in the fire and those around it!” (Verse 8) Who were in the fire and who were around it? Most probably, it was unlike any fire we light. It was a fire coming from on high, lit up by angels who are pure, so as to give perfect guidance. It simply looked, at a distance, like a fire. Hence blessing is bestowed on the angels that were in and around it, including Moses who was moving closer towards it. The whole universe records this sublime gift, while the location remains a blessed one because God Almighty revealed His glory and bestowed His blessings there.
 
The universe also recorded the rest of the address: “Limitless in His glory is God, the Lord of all the worlds. Moses! Truly, I am alone God, the Almighty, the Wise!” (Verses 8-9) Thus God gives Himself the sublime position of glory due to Him and declares His Lordship over all the worlds. He informs His servant that the One addressing him is God, the Almighty, the Wise. All humanity, represented by Moses, is thus elevated to an extraordinarily high position. Moses found the information he sought at the fire, but it was a great piece of information, and something he never expected. He also received the warming brand, but this was a gift guiding him to the right path. The address was one meant to confirm that Moses was chosen by God, but such choice entails a duty to carry a message to the most wicked of tyrants. Hence, his Lord began to prepare and equip him for his mission.
 
“Now throw down your staff” (Verse 10) In this case the whole thing is given in a nutshell. We have little of the long discourse mentioned in Sūrah 20, Ţā Hā, because the emphasis here is laid on the call to Moses and his assignment. “But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back.” (Verse 10) When he did as he was told and threw down his staff, he saw it come alive, writhing at speed like a small but fast-moving snake. His spontaneous nature caught up with him as he was totally taken by surprise. He could never have thought the staff would be so transformed on simply being thrown down. Hence, he ran away, with no thought of going back to take a further look at this serpent. His whole reaction suggests complete and utter surprise.
 
Yet he was soon reassured when the call from on high resumed. This now told him of the nature of his assignment: “Moses, have no fear! [Said God]: Messengers have nothing to fear in My presence.” (Verse 10) He is told that he is entrusted with a message from God, and God’s messengers entertain no fear in the presence of their Lord, as He informs them of their duties.
 
“If anyone has done wrong and then replaced the wrong with good; well, I am Much- Forgiving, Merciful.” (Verse 11) Only those who do wrong should be afraid. However, those of them who replace wrong with good, abandoning injustice, evil and unbelief, making sure to replace them with justice and faith, and doing righteous deeds will receive God’s grace and forgiveness.
 
Moses is now reassured and calm. Therefore, his Lord gives him his second miracle before even telling him about his mission or its nature: “Now place your hand inside your garment, and it will come out [shining] white without blemish.” (Verse 12) Again, Moses did as he was told, putting his hand through the top opening of his robe, and then bringing it out brilliant white. He had no skin disease. What happened was another miracle. God promised to support him with nine miraculous signs of the type of which he had just seen two. At this point Moses is also told of his assignment, for which he has been given such preparation. “[This is one of] the nine signs for Pharaoh and his people. They are wicked people.” (Verse 12)
 
Here, the sūrah does not provide any details of these nine signs, though they are mentioned in Sūrah 7, The Heights. These were the years of drought, crop shortages, floods, locusts, ants, frogs and blood. The lack of detail in this instance indicates that the emphasis here is on the miraculous nature of these signs, and the stubborn refusal of Pharaoh’s people to acknowledge them and take heed: “But when Our light- giving signs came to them, they said: ‘This is plain sorcery.’ Within their souls they knew them to be true, yet they, in their wickedness and arrogance, rejected them. Consider, then, what happened in the end to the evildoers.” (Verses 13-14)
 
Thus they were given numerous signs to bring the truth clearly before their eyes. Indeed these signs are described here as ‘light-giving’ which is rather an inadequate rendering of the Arabic adjective, mubşirah, which means ‘endowed with insight’, as if the signs themselves can see the people and lead them to divine guidance. Yet they described these signs as ‘plain sorcery’. Although deep inside they were convinced that these were true signs confirming the truth of the message, they nevertheless repeated such claims out of ‘their wickedness and arrogance.’ Yet ‘within their souls they knew them to be true.’ Their attitude was one of stubborn rejection because they did not seek proof. They just did not want to believe, thus doing the truth they recognized profound injustice.
 
The same was true of the Quraysh elders. They were certain of the truth of the Qur’ān, but they persisted in denying it and rejecting the Prophet’s call to believe in God alone. They wanted to continue with their false beliefs because of the privileges and gains they felt would be threatened if they were to abandon their religion. They realized that such gains and privileges depended totally on their false beliefs and that Islam was sure to do away with them. They felt their position to be very shaky, compared with the clear truth of Islam.
 
Such is the truth. Its rejecters do not deny it out of ignorance. They deny it because they know it to be the truth and realize that it threatens their interests and privileges. Hence, they deliberately reject it.
 
“Consider, then, what happened in the end to the evil-doers.” (Verse 14) The end Pharaoh met is well known, and the Qur’ān tells us about it in other sūrahs. Here we have only this brief reference to it, as it may cause avowed opponents of the truth to reflect on the lessons of the past. It may, perchance, alert them to take heed before they too suffer a similar fate.