1This verse makes plain the meaning of the previous one. The object of the Revelation of the Qur'an is riot to make the Holy Prophet do something impossible and to put him to unnecessary distress by demanding from him to imbue the hearts of the obdurate people with Faith, but to admonish those people who have fear of Allah. Therefore the Holy Prophet should not waste his efforts on those people who have no fear of God left in them, and who do not bother at all about what is Truth and what is falsehood.

2That is, "After creating the universe, He is ruling over it and conducting all the affairs of its management."

3That 'is, "You need not complain to Allah in a loud voice against the persecution from which you and your companions are suffering and the mischievous machinations your enemies are devising to defeat you for Allah is fully aware of all those things, and He hears even the complaints you cherish in your hearts."

4That is, "He possesses all the excellent attributes and characteristics."

5This happened when Prophet Moses was returning to Egypt after passing several years in exile in Midian, along with his wife whom he had married there. According to the early part of his history, which has been related in Surah XXVIII (Al-Qasas), an Egyptian had been killed by Prophet Moses; so he had to leave Egypt in order to escape arrest and had taken refuge in Midian.

6It appears that this happened during a night of winter, when Prophet Moses was passing through the southern part of the Sinai Peninsula. When he saw a fire at a distance, he went towards it in the hope that he might get some of it to keep his wife and children warm during the night, or at least get some guidance concerning the direction of his journey. But instead of this it was his good fortune that he found the guidance to the Right Way.

7Probably, it is because of this that the Jews do not say their prayers with their shoes on. The Holy Prophet, however, removed this misunderstanding, saying, "Act in contrast to the practice of the Jews who do not say their prayers with their shoes or leather socks on." (Abu Da'ud). It does not, however, mean that one must say one's prayers with the shoes on, but it is merely to make it lawful to say prayers with shoes on. This is confirmed by another tradition, related by Abu Da'ud from `Amar bin `As, that he had seen the Holy Prophet saying his prayer both with and without the shoes.

There are other traditions also to this effect but it should also be kept in mind that there were no carpets, mats, etc. in the mosques in those days, not even in the Holy Prophet's Mosque. Therefore it would be improper to go with shoes on into the mosques of today which have carpets, mats, etc. However, one may say one's prayer on grassy plots or open ground with shoes on.

8In general, the commentators are of the opinion that Tuwa was the name of the valley, but according to some it means, "The valley that had been made sacred for the time being."

9This is the real object of Salat. It has been prescribed to remind people that they should not become neglectful of Allah by worldly diversions and that they should remember that man is not an unbridled free being but a servant of Allah. Salat has been prescribed five times a day to remind man of Allah's presence.

Some people are of the opinion that it means: "Establish Salat, so that I may remember you."

Incidentally, according to this verse, if one forgets to offer a prayer in time, one should offer it when one recollects it. This is also supported by a tradition related by Hadrat Anas: "If one forgets to offer a certain prayer at the proper time, he should offer it whenever he recollects this; for there is no other expiation for this omission." (Bukhari, Muslim, Ahmed). There is another tradition related by Abu Hurairah to the same effect. It was inquired from the Holy Prophet: "What should we do if we remained asleep during the time of prayer?" The Holy Prophet said, "There is no sin if one remained asleep. The sin is that one should neglect one's prayer intentionally while awake. Therefore if one forgets to offer a prayer or remained asleep one should offer that prayer on remembering it or on awaking." (Tirmizi, Nasa'i, Abu Da'ud).

10After Tauhid the second thing that was revealed to all the Prophets was the reality of the "Hereafter", and they were appointed to impart its knowledge to their peoples. Here its object Gas also been stated. The Hour of Resurrection is destined to come so that every one should get the recompense in the Hereafter of what one did in this world, and that Hour has been kept secret to fulfill the requirement of the trial. For the one who believes in the Hereafter will always be on his guard against any deviation from the Right Way, and the one who does not believe in the coming of that Hour will remain engaged in other things, for he will think that he did not see any sign of the coming of the Hour.

11This question was not asked for the sake of getting any information, for Allah knew that Moses held a staff in his hand. The question was posed with a view to impressing upon him the fact that it was a staff so that he might be mentally prepared to see the miracle which was going to be performed with it.

12Prophet Moses deliberately prolonged his answer and did not stop at: "It is my staff". This was because he naturally wanted to prolong the dialogue to make the privilege meeting last longer.

13That is, "Your hand will shine brightly like the sun, but it will not cause any hurt to you. " It is strange that the Bible interprets this miracle, saying that 'his hand was leprous as snow but it was turned again as his other flesh'. The Talmud also interprets the miracle in the same way and adds that this was a miracle which was meant for Pharaoh who was suffering from leprosy. It is a pity that the same interpretation has been adopted by our own commentators, though the correct interpretation is the one that has been adopted by us, and many former commentators. Obviously, it is bad taste to attribute to a Prophet the repugnant miracle of leprosy and that, too, before a king in his court.

14That is, Fill my heart with the courage that may enable me to perform the obligations connected with the great Mission of a Messenger, and give me the confidence for its fulfillment. Prophet Moses prayed for this because he realized the grave responsibilities of the great Mission.

15Prophet Moses prayed to Allah for this because he was conscious that he was not a fluent speaker but was slow of speech. He also knew that as a Messenger he would have to be fluent in order to impress Pharaoh and his courtiers. This is confirmed by the Bible (Exodus 4: 10) but the Talmud gives a strange explanation for this impediment in his speech. According to it, when he was a child he burnt his tongue with a live coal to escape punishment from Pharaoh whose crown he had taken off from his head and put it on his own head. The same story has been adopted by many of our commentators though it is absurd on the face of it. Our interpretation is also confirmed by the Qur'an. The tact is, that at first he was not a fluent speaker and Pharaoh had also taunted him on this impediment (XLIII: 52). Prophet Moses realized the same for he said, "My brother Aaron is more fluent than I, so send him with me as a helper, so that he may support me (with his fluent speech)." (XXVIII: 34). Afterwards this impediment in his speech was removed and he was able to deliver very fluent speeches. This tray be testified by his speeches which have been cited both in the Bible and in the Qur'an for they are masterpieces of eloquence and rhetoric.

Above all, it does not stand to reason that Allah should appoint a lisper or a stammerer or a stutterer as His Messenger. That is why the Messengers have always been the best of mankind in regard to their appearance, personality and capabilities for they had to be most impressive both in their appearance and conduct, so that they could not be made the target of ridicule and contempt by the people because of such personal defects as stammering or stuttering.

16Prophet Aaron was three years older than Prophet Moses (Exodus7:7)

17Allah recounts the favors He had shown to Prophet Moses since his birth in order to impress on him the fact that he had been brought up under Divine care right from his birth for the purpose of appointing him as a Messenger. Here mere references have been made but in Surah XXVIII (Al-Qasas) details of the favors have been given. 

18The only two ways of bringing a man to the Right Way are: ( 1 ) To convince him by argument and admonition, or (2) to warn him of the consequences of deviation.

18aIt appears that they implored Allah thus before going before Pharaoh when Prophet Moses had reached Egypt and Aaron had joined him in the propagation of the Mission.

19A comparative study of this incident as given in the Bible and the Talmud will show that the Qur'an does not copy the stories from these books, but gives its own version in order to portray the Messengers in their true glory and dignity. According to the Bible, when God said to Moses that He would send him to Pharaoh, Moses replied, "Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" (Exodus 3: 11). God persuaded and encouraged Moses by giving him Signs but he was still reluctant and said, "O my Lord, send, I pray thee, by the hand of him whom thou wilt send." (Exodus 4: 13). And the Talmud goes even further than this and says that there was an argument between God and Moses for seven days that he should become a Prophet but Moses did not accept the offer. At this God was angry with him and so made his brother Aaron a partner in his Prophethood. Moreover, He deprived the descendants of Moses of the office of priesthood and bestowed it on the descendants of Aaron. These two versions depict Allah to be suffering from human weaknesses and Prophet Moses from inferiority complex.

20Here the details have been omitted. These have been given in VII: 103-108, XXVI: 10-33, XXVIII: 28-40, LXXIX: 15-25.

As regards the necessary information about Pharaoh, see E.N. 85 of Chapter VII. 

21Pharaoh addressed Prophet Moses because he was, in regard to Prophethood, the senior of the two. It is also possible that he deliberately addressed him in order to exploit his impediment in speech, and ignored Prophet Aaron, who was more fluent.

As regards the implication of this question of Pharaoh, he meant to say, "YOU say that you have brought a Message from my Lord to me. Who is that Lord? You should know that I am the Lord of Egypt and the people of Egypt" . In regard to this claim of his, see LXXIX: 24, XLIII: 51, XXVIII: 38 and XXVI: 29.

It may also be noted that by this claim Pharaoh did not mean to say that he was the sole deity of his people nor did it mean that none other was worshiped in Egypt. As a matter of fact, he himself based his right of sovereignty on his claim of being the incarnation of the sun god. And we also learn from the history of Egypt that there were many other gods and goddesses. In fact, what he claimed was that he was politically the Lord of not only Egypt but also of the whole of mankind theoretically. Therefore, he would not acknowledge that there was any supreme sovereign over him whose delegate might bring an order to him and demand its obedience from him.

22That is, "We acknowledge Him alone as our Lord in every sense: He is our Sustainer, our Maker, our Master, our Sovereign and is Supreme in everything, and there is no other lord in any sense but He."

23This concise sentence needs serious attention. It means that it is Allah alone Who has created everything and given it its distinctive structure, form, capabilities, characteristics, etc.

(1) For instance, man has been given the hands and feet which are given the most appropriate structure that was needed for their right functioning.

(2) A human being, an animal, a plant, mineral and the like, air, water and light-everything has been given that particular form which was needed for its right functioning in the universe.

(3) Then He has guided everything aright to function properly. It is He Who has taught everything the way to fulfil that object for which it has been created. He has taught the ear to hear and the eye to see; the fish to swim and the swallow to fly; the earth to grow vegetation and the tree to blossom and bear fruit. In short, He is not only the Creator of everything but also its Guide and Teacher.

Prophet Moses employed this concise and meaningful sentence to convey the Message to Pharaoh and his people. He not only gave a suitable reply to Pharaoh as to who his Lord was, but also told him why He was his Lord, and how there was no other lord than He. The argument implied in it was this: As Pharaoh and every one of his subjects was obliged to Allah for his human form and could trot live even for a moment without the functioning of the different parts of his body which were performing their functions in accordance with the guidance of Allah, so Pharaoh's claim that he was the lord of the people was absurd, and its acknowledgment by his people that he was their Lord, a folly.

Besides this, Prophet Moses also hinted at the need of Prophethood which was denied by Pharaoh. When Allah guides everything in the universe, He has also to fulfill the need of the guidance of mankind. Whereas the guidance of. the animals and birds has been provided by instinct, the guidance of rational human beings has been provided by sending Messengers who appealed to them by rational arguments.

24The question posed by Pharaoh was very subtle. He meant to say, "If there is no other lord than the One Who has given a distinctive form to everyone, then what will be the position of our forefathers who had been worshiping other deities since centuries? Were all those people in error? Did all of them deserve torment'? Did they all lack common sense?" Thus Pharaoh perhaps wanted to give vent to his anger against Prophet Moses for showing disrespect to his forefathers. At the same time he also wanted to incite his courtiers and the common people of Egypt against the Message of Prophet Moses. And this trick has always been used against the people who propagate the Truth and has always proved very effective to incite those people who lack common sense. This same trick has been mentioned here for it was being employed at the very time against the Holy Prophet by the people of Makkah.

25This answer is full of wisdom. If Prophet Moses had said, "Yes, they all lacked common sense and had gone astray and would become the fuel of Hell", this answer, though true, would have served the very purpose Pharaoh had in mind in putting the question. But the answer given by the Prophet was true and it frustrated the trick of Pharaoh as well. His answer was to this effect: "Well, those people have now gone before their Lord, and I have no means of judging their deeds and intentions. However, their whole record is safe and secure with Allah, and nothing can escape Him. Allah alone knows how to deal with them. What concerns you and me is our own position and attitude to life. We should be more concerned about our own end than of those who have already passed away into Allah's presence."

26It is quite obvious that vv, 53-55 are an addition by Allah to the foregoing answer by Prophet Moses. There are other instances of this in the Qur'an that Allah added a few sentences to the speech of someone by way of admonition. Moreover, it is connected not only with the preceding verse but also with the whole reply of Prophet Moses (vv. 50-52).

27That is, "Those, who use their common sense in their search for the Truth, find a way to the Reality by the help of these Signs, which clearly show that the universe has One Lord Who alone is sustaining it, and there is no room here for any other lord."

28That is, Every man has to pass through three stages: (1) from birth to death, (2) from death to Resurrection, and (3) from the Day of Resurrection to Eternity. According to this verse, all the three stages will take place on this Earth.

29"Signs" comprised those arguments which were based on natural phenomena and human life and those miracles which were given to Prophet Moses. These arguments are contained in the speeches of Prophet Moses which he delivered before Pharaoh, and the miracles which he showed and are mentioned at several places in the Qur'an.

30Here by sorcery are meant the miracles of the staff and the shining hand, which according to the details given in Chapters VII and XXVI, were shown to Pharaoh by Prophet Moses in his first visit to his court. On seeing these miracles Pharaoh was so upset that he cried out, "Have you come to drive us out of .our country by the power of your sorcery? although he knew that it had never happened in history that a magician had conquered a country by the power of sorcery. Moreover, there were hundreds of magicians in his own country, who used to show their feats to earn rewards and prizes. Accordingly, Pharaoh's statement that "you are a sorcerer" on the one hand, and his apprehension that "you want to snatch my kingdom" on the other, were a clear indication of his perturbed mind: In fact, Pharaoh had come to understand that the welt-reasoned speech of Moses and his miracles were bound to influence not only his courtiers, but also the common people and accordingly he tried to play upon their prejudices through falsehood and treachery. He did not admit that it was a miracle, but called it sorcery. He wanted to create an impression that any sorcerer of his empire could turn a staff into a serpent. He also incited the people, saying: "Look! he says that your forefathers were on the wrong way and deserved perdition. So beware of him! He is not a Prophet. He simply aspires for power. He wants that the Israelites should again capture power here like the times of Joseph and wrest the reigns of government from the Copts." Pharaoh, in fact, wanted to suppress the invitation to the Truth through such devices. (For details please see E.N.'s 87 to 89 of Chapter VII; E.N. 75 of Chapter X).

31The object of Pharaoh was this: "Once the sorcerers are able to transform the staffs and ropes into serpents, the entire effect of the miracle performed by Moses would disappear from the people's minds. That was exactly to Moses' advantage, who suggested that it was no good fixing an ordinary day or place for the purpose. The Day of the Feast was at hand. People would flock on that occasion from all corners of the empire. Therefore, the encounter should be held in the open so that all might witness it, and in the day time so that every one should be able to see it clearly."

32Pharaoh and his courtiers considered the coming encounter as a decisive one as far as their own future was concerned and, therefore, they attached the utmost importance to it. Courtiers were sent throughout the country to muster round all the magicians wherever available. People were especially encouraged to come in the largest numbers to witness the magic skills so as to keep them immune From the awe inspired by the staff of Moses. It was openly said that the fate of their religion hinged on the skill of their magicians: their religion could survive only if they won; otherwise the religion of Moses would have its sway (see XXVI: 34-51).

Here one should bear in mind the fact that the religion of the royal family and the elite of Egypt was much different from that of the common people. They had separate gods and temples and different creeds and concepts about the life after death. They also differed in the practice of religion as well as in the ideologies. (Toynbee: A Study of History: Somervell's Abridgment Vols. I-VI, pp. 31-32). Moreover, there were sufficiently strong pockets of the population, who under the influence of various religious upheavals, were prone to prefer Monotheism to a creed of polytheism. Besides this, there was also a fairly large element of the worshipers of One God for the Israelites and their fellow believers were at least ten per cent of the total population. Pharaoh also remembered that about 150 years earlier a religious revolution had been brought about by Pharaoh Amenophis IV or Akhenaton (1377-1360 B.C.) by military force, which had abolished all deities except Aton, a single, universal god, which was worshiped by the king and his family. Though this religious revolution had been reversed later by another king, yet its influence retrained, and Pharaoh dreaded that Moses might bring about yet another revolution.

33The "adversaries" whom Prophet Moses addressed were Pharaoh and his courtiers who had dubbed him as a "sorcerer", and not the common people, who had yet to see the encounter between him and the magicians.

34"The falsehoods" were that they had dubbed Allah's Messenger as a "sorcerer" and his miracles as "a piece of sorcery."

35This shows that those people felt in their hearts that their position was weak and knew that the miracle shown by Prophet Moses was not a piece of magic. Therefore, they had come for the encounter with hesitation and fear. But when the timely, sudden warning of Prophet Moses shook them to the core, they began to debate the wisdom of holding the encounter on the Feast Day in an open place in the broad day light. For they thought that if they were defeated in the presence of the common people, all would come to know of the difference between magic and a miracle and they would lose the battle once for all.

36Those who were of this view must have been a few fanatics of Pharaoh's party who were prepared to go to any extent to oppose Prophet Moses. Those hot-headed people must have been preparing the public for a determined encounter, while the saner and experienced among them must have been advising caution and restraint.

37Probably those people based their argument on two things:

(1) If their magicians were also able to turn their staffs into serpents, it would be a clear proof that Moses too was a sorcerer.

(2) If, on the other hand, Moses won, the rulers would lose their country, and their ideal way of life, which reflected their culture, their arts, their civilization, their recreations, etc. would automatically come to an end. Therefore they should do all they could to defeat Moses.

38They also urged them to present a united front and not to show their differences on the very occasion of the encounter. For, they argued, any hesitation and secret consultation before the very eyes of the public would show that they did not consider themselves to be in the right.

39That confidence was subsequently restored among Pharaoh's party by the speech of the head-strong people, and the magicians were asked to come iota the field for the encounter, has been omitted.

40In V11: 116, it was stated: "When they threw down their devices they bewitched the eyes of the people and filled their hearts with terror." Here it is stated that it was not the common people alone who were terrified by their magic but Prophet Moses too suffered from its effect. He not only seemed to see that the staffs and cords were running about like serpents but he also felt a dread of them.

41It appears that no sooner did Prophet Moses say, "Cast down", than the magicians immediately cast their staffs and cords and it seemed as if hundreds of serpents were running towards him, and he instinctively felt a dread of them. And there is nothing strange in this because a Prophet is after all a human being. Besides this, it is also possible that Prophet Moses apprehended that the demonstration of the magic might create a misunderstanding among the people about his miracle.

This is also a proof that a Prophet too can be influenced by magic to a certain extent like the common people, though magicians have no power to produce any effect on his Prophethood or interfere with Revelation, or misguide hint. Therefore there is no reason why one should consider as false those traditions in which it has been stated that the Holy Prophet suffered temporarily from the effect of magic.

42This is capable of two interpretations:

(1) the staff, which was turned into a dragon by a miracle, actually swallowed up all the staffs and cords which had been trade to appear as serpents.

(2) The dragon of the staff did not actually swallow up the serpents of the magicians but wiped out the effect of their magic from these things and they again became ordinary cords and staffs.

We prefer the second interpretation because the wording of VII: 117 and XXVI: 45 is this: "It swallowed up their false magic", and here the wording is: "It will swallow up all their sham creation". Obviously, the staffs and cords were not their creation but the tragic which had made them appear like serpents.

43When they saw the power of the staff of Moses, they involuntarily fell prostrate as if some one had trade them do so, because they were convinced that it was a miracle and not a feat of tragic.

44This profession of faith by the magicians shows that every one was aware of the basic object of the encounter. It was not an encounter between the feats of the magicians and those of Prophet Moses, but it was to decide whether the claim of Prophet Moses that he was a Messenger of Allah was true or not. If this staff was actually turned into a dragon, it was by means of a miracle. On the other hand, Pharaoh intended to prove by the feats of his magicians that it was not a miracle but a feat of magic. Incidentally, this also shows that Pharaoh and his magicians and the common people fully understood the distinction between a miracle and a feat of magic. ,That is why when the magicians saw that it was a miracle shown by the power of Allah which had exposed their magic, they did not say that Moses was a more skillful magician, but straightway fell prostrate, saying, "We believe in the Lord of Aaron and Moses."

It is obvious that the defeat turned the tables on Pharaoh who had himself arranged the encounter "to expose" Prophet Moses. He had mustered all his magicians with a view to demonstrating before the public that there was nothing extraordinary in turning a staff into a serpent for this could be done by every magician. But the defeat of the magicians and their acknowledgment testified that Moses was really a Messenger of Allah and the transformation of the staff was not a feat of magic but a miracle.

45In VII : 123, it has been stated : "Indeed it was a plot you conspired in the city to deprive the rightful owners of their power." Here the same thing has been further explained, as if to say, "It is not merely a plot between you and him but it appears that Moses is your master and leader. You conspired beforehand that you would be defeated by your master in the encounter to prove that he was a Messenger who had shown the miracle of the staff to frustrate your magic and bring about a political revolution in the country."

46That is, "Right hand and left foot or via versa."

47This was a very cruel way of punishment in ancient times. They fixed a long pole in the ground or used the trunk of a tree for this purpose. Then a piece of wood was tied across it at the top. Then the hands of the criminal were nailed on to it and he was left hanging there for hours to die a slow, painful death.

48This was the last trick played by Pharaoh to win the losing game. He held out the threat of a cruel punishment in order to coerce them to admit that there really was a conspiracy between Prophet Moses and them against the kingdom. But the fortitude and determination of the magicians turned the tables on him. The very fact that, they were ready to endure the terrible punishment proved to the world that they had sincerely believed in the Prophethood of Moses and that the charge of conspiracy was an impudent trick that had been invented as a device.

49It may also be interpreted like this: "It cannot be that we should prefer you to these plain Signs which have come before us and to that Being Who has created us."

50This is a saying of Allah, which has been added to the foregoing words of the magicians.

51This is the most terrible of all the punishments that have been mentioned in the Qur'an. The criminal will prefer death to the horrible life in Hell, but death will not come to him. He will remain in that state of agony without any hope of relief from it.

52Here the details of the events which happened during the long period of Prophet Moses' stay in Egypt have been omitted. For these please see VII: 130-147, X: 83-92, XL: 23-50 and XLIII: 46-56.

53This happened when God at last appointed a night for the exodus of the Israelites and the other Muslims from Egypt. They were asked to gather at a fixed place and set forth as a caravan. Just at the time when they reached the coast of the Red Sea Prom where they had to cross to the Sinai Peninsula, Pharaoh arrived there with a large army in their pursuit. We learn from XXVI: 61 -63 that when they were literally between the devil and the deep sea, Allah commanded Moses to smite the sea with his staff and according to this verse the sea tore asunder and stood like two high walls on both sides, leaving a dry path between them for the caravan to pass. Thus, it is quite clear and plain that it was a miracle, and not the result of a wind storm or tide, for when the water rises in this way it does not remain standing like two high walls, leaving a dry path between them. ( For details see E.N. 47 of Chapter XXVI).

54According to XXVI: 64-66, Pharaoh with his hosts. followed the caravan on the dry path and they were all drowned. In II :50, it has been stated that the Israelites had reached the other shore and saw them drowning in the sea. From X: 90-92, we learn that Pharaoh professed to believe in God while he was drowning but this was rejected by God and he was told that his dead body would he preserved for the coming generations to serve as a lesson for them.

55This was a subtle warning to the disbelievers of Makkah, as if to say, "Your chiefs and leaders are leading you on the same way on which Pharaoh led his people; now you may yourselves see that he did not guide them aright."

In conclusion, it will be worth while to consider the version as given in the Bible, for this will make it plain that it is absolutely false and ridiculous to say that the Qur'an has copied these stories from the Israelite traditions. We learn from Exodus the following:

(1) According to 4: 2-5, the miracle of the staff was given to Prophet Moses, and in 4:17 he was instructed: "And thou shalt take this rod in throe hand, wherewith thou shalt do signs", but according to 7: 9, the same rod was transferred to Prophet Aaron and then it remained with him to work miracles.

(2) The first dialogue between Prophet Moses and Pharaoh has been given in Chapter 5, but there is no mention in it whatever of the Doctrine of Tauhid presented by Moses. In answer to Pharaoh's question: "Who is the Lord that I should obey his voice to let Israel go? I know not the Lord", Moses and Aaron merely said, "The God of the Hebrews hath met with us". (5: 2-3).

(3) The encounter with the magicians has been summed up in a few sentences thus: "And the Lord spake unto Moses and unto Aaron, saying, When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods." (7' 8-12)

When we compare this with the version of it in the Qur'an, it becomes obvious that the description in the Bible lacks the real essence of the whole encounter, for it does not mention that the encounter took place on the Day of the Feast in the open as a result of a regular challenge, and there is no mention at all that the magicians became believers in the Lord of Moses and Aaron and remained steadfast in their faith even in face of terrible threats.

(4) According to the Qur'an, Prophet Moses demanded full freedom and liberty for the Israelites, but according to the Bible his demand was only this: "Let us go, we pray thee, three days' journey into the desert, and sacrifice unto the Lord our God. " (5:3)

(5) In Chapters 11 to 14, the details of the events concerning the exodus from Egypt to the drowning of Pharaoh have been given. Though these contain some useful information and details about the events which have been briefly described in the Qur'an, they contain some strange contradictions as well. For instance, in 14:15-16 the staff (rod) again comes into the hands of Prophet Moses, who is commanded: ".... lift thou up thy rod, and stretch out throe hand over the sea, and divide it; and the children of Israel shall go on dry ground through the midst of the sea." But in w. 21 -22, it is said: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all the night, and made the sea dry /and, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground.' and the waters were a wall unto them, on their right hand, and on their left. " It is not clear whether the sea was divided by a miracle or by a strong "east wind" which incidentally has never been known to divide the sea into two parts leaving a dry path between them.

It will also be worth while to make a study of these events as given in the Talmud. The Talmudic account differs from the Biblical version but is nearer to the one given in the Qur'an. A comparative study of the two clearly shows that the one is based on direct Revelation from Allah and the other on centuries old oral traditions which have been handed down from one generation to the other and thus considerably tampered with. (See H. Polano: The Talmud Selections, pp. 150-154).

56The part of the story relating to their journey from the Red Sea to the toot of Mount Tur has been omitted. This has already been given in VII:138-147. It has also been stated there that the Israelites said to Moses, "O Moses, make a god also for us like the gods these people have". (See VII:138 and its E.N. 98). 

57That is, on the eastern side of Tur

58According to II: 51 and VII: 142, Prophet Moses and the chiefs of the Israelites were summoned to Mount Tur for receiving the Divine Commandments on stone tablets for the guidance of the people. (See E.N. 71 of Chapter II).

59For details please see E.N. 73 of Chapter II and E.N. 119 of Chapter VII. According to the Bible, manna and salva started being provided to the Israelites when they were passing through the wilderness between Elim and Sinai. According to Exodus, manna and salva were sent down thus:

"And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. And when the dew that lay was gone up, behold upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat .....And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey." (16: 13-15, 31).

In Numbers, the following details have been given:

"And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. And when the dew fell upon the camp in the bight, the manna fell upon it." (11: 8-9).  

60According to this verse (82), there are four conditions for forgiveness:

(1) Repentance: to refrain from rebellion, disobedience, shirk or disbelief.

(2) Faith: sincere belief in Allah and the Messenger and the Book and the' Hereafter.

(3) Righteous works : to do good deeds according to the instructions of Allah and His Messenger.

(4) Guidance: to follow the right way steadfastly and to refrain from straying into any wrong path.

61From here the same account is resumed that was interrupted by the parenthesis (vv. 81-82). The Israelites were told to stay on the right side of Mount Tur, and they would be given the Commandments after forty days.

62This shows that in his eagerness to see his Lord as soon as possible, Prophet Moses had left them in the way and reached the meeting place alone. For the details of that meeting the reader should see VII: 143-145. Here only that portion has been mentioned which is connected with the calf-worship by the Israelites. This has been stated here to bring home to the disbelievers of Makkah how idol-worship starts and how deeply a Prophet of Allah is concerned about this evil.

63It is obvious from the last letter `ya' that Samiri was not the proper name of the person, for this Arabic letter is always added to show a person's connection with his race or clan or place. Moreover, the prefix `al' (definite article 'the') in the original Arabic text clearly denotes that the Samiri was a particular man from among many other persons of the same race or clan or place, who had propagated (he worship of the golden calf. In fact, this does not require any further explanation than this, but this has been necessitated because many Christian missionaries and the Western Orientalists have tried to criticise the Holy Prophet and the Qur'an on this account. They say, (God forbid,) "This is a proof of the grievous ignorance of history on the part of Muhammad, the au