Moses and Faith: Tyranny and Lessons for Today

These are verses of the clear Book (Verse Two).

We recite to you a part of the story of Moses and Pharaoh with truth for a people who believe (Verse Three).

In this brief essay, I intend to examine the relationship between the early experiences of Moses and the world into which he was born—a realm of tyranny and massacre—and how this connection continues to resonate uniquely with believers today. Unfortunately, human history is replete with examples of the powerful engaging in acts of mass violence against innocents. I believe that only Muslims, as those who submit to God, are distinctly mandated to stand against injustice and speak truth to power. Being a Muslim in today’s world necessitates confronting the manifestation of evil with truth. This comes at a cost. How we do this—whether through physical force, speech and writing, or at the very least, by recognising the despicability of evil in our hearts—depends on the circumstances. At the very least, it is essential to feel a sense of repugnance towards evil. This is what it means to be human. 

We shall begin by exploring the second verse of the twenty-eighth chapter, known as “The Stories” (Ṣūra al-Qaṣṣas). I will conduct a grammatical analysis here, but you do not need to be overly familiar with Arabic. After stating that these verses are from the clear book, the subsequent verse commences with a declaration from God regarding the recitation of the story of Moses and Pharaoh:

We recite to you a part of the story of Moses and Pharaoh with truth for a people who believe (Verse Three).

Let us first explore these two verses. The way God introduces this story is by stating:

We recite to you a part of the story of Moses…

This phrase evokes a sense of instant anticipation. As we shall see, God shows us how He mysteriously orchestrates events while always remaining in control. It is difficult for us to appreciate this. Just consider the evil things that are occurring in the world today right before our eyes, and yet we feel powerless to act.

For now, let’s return to the verse. What does it mean when God “recites”? This is, of course, metaphorical, as He is the sole authority commanding the recitation of what is revealed through His speech. This also highlights His ultimate authorship and command. The actual reciter here is Gabriel, acting under God’s command. The recitation is directed at the Prophet, may God’s peace and blessings be upon him. This story of Moses and Pharaoh is intended for those who believe in God. What about those who choose not to? Firstly, you’ll notice that in Arabic, the lām of causation is a letter indicating that we recite to you for the sake of those who believe. Therefore, the intention behind conveying this news to the Prophet, may God’s peace and blessings be upon him, is for the benefit of the believing community. This story will benefit those who are believers, and as it unfolds, it will strengthen their certainty, as it should for us today. Tyranny is bloody and temporary. We must resist it where we can and work towards building a sustainable, peaceful world. We need to think long-term strategically while speaking out in the moment.

It is widely recognised that the Prophet, may God’s peace and blessings be upon him, deepened his understanding through this story (among others), as it serves to strengthen his heart. God states elsewhere:

We narrate to you all such stories from the events of the messengers as We strengthen your heart therewith. And in these (stories) there has come to you the truth, a good counsel and a reminder to those who believe (11:120).

This book, the Qurʾān, is unlike any other. For me, it helps to frame events occurring in the world in relation to the timeless lessons God describes in the Qurʾān. In this verse, God sets the stage for the intriguing story of Moses and Pharaoh, presenting it as a divinely sanctioned and honest recounting of history. The phrase “in truth” beautifully reinforces the authenticity and integrity of the narrative, reassuring the listener that this is not merely folklore but rather a genuine account filled with valuable lessons for salvation. 

Paradigm for Believers

The verse concludes with “people who believe.” Who are they? They are individuals whose character and disposition are not just influenced, but fundamentally shaped by their faith. The term “believing” illustrates that being believers is not just a part, but an essential aspect of their shared identity and being. The aim is to represent those characterised by their faith genuinely. Using the present tense emphasises that their faith is not a static belief, but a vibrant, ongoing, and continually revitalised aspect of their lives. This is not to suggest that others cannot derive lessons; instead, believers are uniquely positioned to internalise and benefit from the wisdom contained within. It is their faith that renders them receptive to the admonitions and insights embedded in the story of Moses and Pharaoh. For believers, these narratives serve to strengthen their conviction, deepen their understanding of divine justice and mercy, and guide them in their own lives.

The story of Moses and Pharaoh is a cherished theme in the Qurʾān, showcasing the enduring struggle between truth and falsehood, oppression and freedom, and divine power versus human pride. By featuring these two iconic figures, the Qurʾān immerses us in a narrative of great significance, filled with spiritual and moral lessons that are worthy of exploration. These lessons, though drawn from a distant past, remain timeless and continue to provide reassurance and comfort in our faith, enlightening and guiding us in our own lives.

Enter Moses and Pharaoh: The Cosmic Battle Between the Oppressor and the Oppressed

The next verse, number four, clarifies the meaning of “We recite” or “the story of Moses and Pharaoh” mentioned above. God provides a summary at the outset, which is somewhat unsettling, as it begins with the emphatic particle “indeed”:

Indeed, Pharaoh had become high-handed in the land, and had divided its people into different groups; he used to persecute a group of them, slaughtering their sons and keeping their women alive. Indeed, he was one of the mischief-makers.

Remember that the primary audience for this story is believers, who are encouraged to live their lives according to the highest moral standards. By emphasising Pharaoh’s example, we are reminded of our duty to embody the opposite of what he represented. It’s ironic that, were it not for Pharaoh’s tyranny – one of the most despicable traits – he and his people would not have been erased. Had it not been for that, the Children of Israel would not have escaped the humiliation of servitude. This reinforces the proverb: 

مَصائِبُ قَوْمٍ عِنْدَ قَوْمٍ فَوائِدُ

The calamities faced by some individuals serve as benefits for others, as God says, “And perhaps you dislike a thing and it is good for you” (2:216). Pharaoh’s worldly greatness led him to “become high-handed in the land.” This serves as a recurring lesson for all of us, particularly for believers. How often has power, when wielded for malicious ends, ultimately destroyed the oppressor? Power ought to be used to establish peace and justice, which Muslims are called to aspire to. Power in itself is not destructive; it is how it is employed that matters. However, power is necessary for governance. Pharaoh was filled with pride and arrogance, devastating moral vices that fostered an unjustified sense of superiority over others. This superiority blinds individuals to the importance of treating others well, leading to dehumanisation and, ultimately, destruction. We all see it around us today. It suffices to know that Pharaoh claimed to be a god and a son of the sun. His arrogance and might became catastrophic. Yet, we all understand that might does not equate to right.

Permitted and Encouraged Superiority

I wish to emphasise that not all forms of superiority are blameworthy. For instance, someone may be superior for good reason (such as the learned over the ignorant, the righteous over the wicked, or the intelligent over the dull) or due to a customary and legal superiority that is essential for social order (like a military commander over soldiers or a judge over litigants). The most just form of superiority, however, stems from religion and sacred law, as demonstrated by the believer’s superiority over the disbeliever or the pious over the transgressor. God says:

Those who spent before the Conquest (of Makkah) and fought are not on par with others. Those are much greater in rank than those who spent later and fought, though Allah has promised the good (reward) for each. Allah is well aware of what you do (57:10).

In all fields, individuals with expertise and mastery are superior; however, the prevailing assumption is that everyone is equal.

Which Pharaoh?

Historians believe this Pharaoh was Rameses II, the third ruler of the Nineteenth Dynasty. He was a formidable conqueror, and Moses was born during his reign, as recorded in historical accounts. The reference to “land” pertains to Egypt, with the definite article suggesting familiarity, given the mention of Pharaoh, the Egyptian king. Some suggest “land” refers to the entire known world, including Rameses II’s kingdom, which stretched from the Ganges River in India to the Danube River in Europe. In either case, the meaning relates to his kingdom, and his greatness surpassed that of any other ruler.

Phara-ironic Divide and Conquer

In this verse, the word “sects” is introduced. This refers to a group that supports one another in their desires, signifying that they share a common goal and follow, obey, and assist each other. The term is used more broadly to denote a faction of people, as God says:

– among those who split up their religion and became sects. Each faction is happy with what it has before it (30:32).

Choosing this word here is telling, as it suggests that Pharaoh divided the people of Egypt into factions with opposing views, each supporting him while being at odds with the others, thereby setting them against one another. This exemplifies a classic case of divide and rule. By inciting hostility among them, he thwarted their unification against him. This strategy is suitable solely for manipulating adversaries and enemies; it is not ideal for the ruler of a unified nation. According to some, Rameses II divided Egypt into thirty-six provinces, appointing princes as his deputies over each province to facilitate what is described in this verse by God’s saying:

… he used to persecute a group of them…

Then it continues:

… slaughtering their sons and keeping their women alive

To put it simply, he murdered the sons of those he persecuted. From a grammatical perspective, this is a type of appositive that highlights part of the whole. Note how Rameses II didn’t merely kill them; he slaughtered them. What drove him to do this? Aside from his arrogance, he believed they were weak, which meant they were humiliated. He subjected them to torture and forced labour, such as making bricks and carrying out other demanding tasks. The oppressed faction is the Children of Israel, and the pronoun “among them” refers to the people of the land, not the sects. The killing of the sons of the Children of Israel is discussed in Ṣūra al-Baqara.

Indeed, he was one of the mischief-makers.

The sentence “Indeed, he was one of the mischief-makers” serves as the culmination of his pride and arrogance. This phrase reinforces the notion of his corrupt nature. We infer this through the use of the verse “was”, which also emphasises the firm establishment of the attribute of corruption in Pharaoh. Thus, the entrenchment of corruption in Pharaoh is underscored here. His actions involved multiple levels of corruption, warning us that moral corruption leads to social corruption, which ties back to my earlier point. Islam means to submit to God’s will, and that originates from faith being the guiding principle in our lives. Once this is embedded in our hearts, it will lead to social transformation. Pharaoh is a clear example of the exact opposite. I shall continue reflecting on this in the following article, God willing.