Moses in Qur'an and Bible

Chapter 17: Lessons From the Story of Moses

The importance attached to the life-story of Moses in the Qur'an is due to the fact of his likeness with the Holy Prophet Muhammad (may peace and the blessings of Allah be upon him). Moses was both a law-giver and a nation-builder and so was the Holy Prophet. The Israelites had been in a state of slavery to the Pharaoh of Egypt for about four centuries.

It was, therefore, a hard task for Moses to build a nation out of them but this task was very limited in I comparison to the work with which the Holy Prophet was entrusted. He had to build a nation on quite a new principle, a, nation, not united by any ties of blood, race, colour or county but united by a moral and spiritual outlook, united by a belief in the; Unity of God and His all-pervading Lordship.

Such was to be the Muslim nation in which the Arab and the non-Arab, the white and the black, the Semitic and the Aryan, were all to be on one level. The whole world was the country and the whole humanity the race out of which this nation was to be formed.

With this apparently: impossible task, the Prophet was entrusted; and single-handed in 1 the face of all difficulties he built up the foundation of a new nation within a short period of twenty-three years. An accomplishment like this cannot be placed to the credit of any other man in the history of the world.

As both Moses and Muhammad were nation-builders and lawgivers, many were the occasions in the life of the former that resembled those which faced the latter and therefore these are recalled to show that what happened to the opponents of Moses was sure to happen to those who now opposed the Prophet and the same God who delivered Moses and his people from the bondage of the Pharaohs is at the back of the Prophet and He is powerful enough to change the situation in his favour by means unperceived by human mind.

Whatever respite is being given by God to a people to reform themselves, if not utilized in time, for their own betterment, will not be prolonged, and repentance will do them no good when the chastisement is in sight, as was the case with the Pharaoh at the moment of his drowning.

The followers of the Prophet should not despair of the mercy of God: if success is delayed in their affairs, for, it is the righteous only that ultimately win. They should also bear in mind that when they are delivered of their enemies, they should not tread the path of the Israelites which they adopted after their liberation from the slavery of the Egyptians.

Take for instance their behaviour, when they were ordered to slaughter a cow. Here is a. lesson for the, Muslims that in carrying out the Divine injunctions they should not seek the refuge of lame excuses but obey the behests under all circumstances with the spirit of ready compliance and with a willing heart. The principle laid down for them is expressed in two meaningful words: Sama'na wa Ata'na, i.e., we have heard and we obey.

In the course of the history of Moses the Qur'an has pointed out the main traits of the character of the Israelites with the object of warning the Muslims lest they take to a similar path and meet the same fate which the Israelites had come to. Let us briefly note what the Qur'an has said about them.

(1) Sectarianism.

The People of the Book were divided into many sects and each sect was condemning the other out of their mutual jealousies, even though they possessed the same scriptures. The Qur'an warns the Muslims in these words:

"Surely they who divided their religion into parts and became sects, you have no concern with them." (6:160)

Again:

"Be not of those who divide their religion and became parties, every sect rejoining in what they have with them." (30:32)

Or:

"Hold fast by the cable of Allah all together and be not disunited." (3:102)

And also:

"Allah revealed the Book with truth and those who differed in the Book have drifted away from it." (2:176)

(2) Interpolations in Divine Scriptures:

They used to make changes to suit their whims and fancies. The Qur'an points out their mischievous dealings in these words:

Those who were unjust changed the word into other than what was given them." (2:59)

Or:

"Woe to those who transcribe the Book corruptly with their hands and say it is from God in order that they may sell it for some price. Woe then to them for the gains they have made thereby." (2:79)

Again it is said:

"here is a party of them who used to listen to the word of God and yet knowingly perverted it and they knew what they were doing." (2:81)

(3) Suppression of Truth:

They used to hide the truth that was revealed in their scriptures. The Qur'an points it out in these words:

"lothe not what is true with what is untrue or knowingly suppress the truth." (2:142)

They were expecting the advent of a prophet according to prophecies contained in their scriptures, but when the same prophet did appear, they did not leave any stone unturned to destroy him for the simple reason that he belonged to the Ishmaelites instead of the Israelites. The Qur'an points this out in these words:

"And believe in what I have sent down confirming that which is already with you and do not take the lead in rejecting it." (2:41)

And when anyone of them would recite any portion of their scripture before the Muslims which supported the claim of the Prophet they used to say:

"Blab ye to them what Allah has disclosed to you that theymay throw it back at you as the very thing received from your Allah. Can you not understand this much?" (2:76)

In spite of their knowing full well that the Prophet was the promised Messiah of their scriptures they would not recognize him. This is pointed out in the Qur'an in these words:

"Those whom We have given the Book recognise him as they recognise their own sons." (2:146)

(4) Fondness of Worldly Gains and Abhorrence of Death:

The Jews were notorious for their fondness of material gains and abhorrence of death which brought upon them disgrace from all quarters. The Qur'an makes mention of this in these words:

"And thou wouldst surely find them of all men the most covetous of life, even more covetous than those who associate others with God. Every one of them may wish to live a thousand years." (2:96)