The story of Moses, peace be upon him

 

His Story:

During the life of Yusuf (Joseph) in Egypt, Egypt turned to monotheism, the worship of Allah alone, which was the message carried by all the prophets to their people. However, after his death, the people of Egypt returned to their misguidance and polytheism. As for the sons of Ya’qub (Jacob), or the sons of Israel, they mingled with the Egyptian society. Some of them went astray, while others remained steadfast in monotheism. The sons of Israel multiplied and increased in number, engaging in various trades.

Then, a tyrant king ruled Egypt, whom the Egyptians worshipped. This king saw the sons of Israel multiplying and increasing in power. He heard them talking about a prophecy that said one of the sons of Israel would overthrow the Pharaoh of Egypt from his throne. So, the Pharaoh issued an order that no male child should be born to the sons of Israel, meaning any newborn male should be killed. The system began to be implemented, but Pharaoh’s advisors told him that the elders of the sons of Israel were dying naturally, and the young ones were being slaughtered, which would eventually lead to the extinction of the sons of Israel, weakening Egypt due to the lack of labor. It was better to organize the process by killing the males one year and leaving them the next year.

Pharaoh found this solution safer. The mother of Musa (Moses) conceived Harun (Aaron) in the year when boys were not killed, and she gave birth to him openly and safely. When the year came in which boys were killed, Musa was born. His birth brought great fear to his mother. She feared for his life and nursed him in secret. Then, on a blessed night, Allah inspired her to make a small box for Musa, nurse him, place him in the box, and cast it into the river.

The mother’s heart, the most compassionate heart in the world, was filled with pain as she threw her son into the Nile, but she knew that Allah was more merciful to Musa than she was, and Allah was his Lord and the Lord of the Nile. As soon as the box touched the waters of the Nile, the Creator commanded the waves to be gentle and kind as they carried this infant who would later become a prophet. Just as Allah commanded the fire to be cool and peaceful for Ibrahim (Abraham), He commanded the Nile to carry Musa gently and tenderly until it delivered him to Pharaoh’s palace. The waters of the Nile carried this precious box to Pharaoh’s palace, where the waves delivered it to the shore.

Musa’s Refusal of Wet Nurses:

That morning, Pharaoh’s wife went out for a walk in the palace garden. Pharaoh’s wife was very different from him. He was a disbeliever, and she was a believer. He was harsh, and she was compassionate. He was a tyrant, and she was gentle and kind. She was also sad because she could not bear children and wished to have a child.

And when the maidservants went to fill the jars from the river, they found the box and carried it as it was to Pharaoh’s wife. She ordered them to open it, and when they did, she saw Musa (Moses) inside and felt love for him in her heart. Allah had placed love for him in her heart, so she took him out of the box. Musa woke up and began to cry because he was hungry and needed his morning feed.

Pharaoh’s wife came to him, carrying the infant in her arms. Pharaoh asked where this baby had come from, and they told him about the box. With a heart that knew no mercy, he said, “It must be one of the children of the Israelites. Aren’t the children of this year supposed to be killed?”

Asiya, Pharaoh’s wife, reminded her husband of their inability to have children and asked him to allow her to raise the child. He permitted her to do so.

Musa continued to cry from hunger. Pharaoh’s wife ordered the wet nurses to be brought. A wet nurse from the palace came and tried to nurse Musa, but he refused. Another wet nurse came, then a third, and a tenth, but Musa kept crying and refused to nurse from any of them. Pharaoh’s wife was puzzled and did not know what to do.

Pharaoh’s wife was not the only one sad and crying because Musa refused all the wet nurses. Musa’s mother was also sad and crying. As soon as she threw Musa into the Nile, she felt as if she had thrown her heart into the river. The box disappeared into the waters of the Nile, and its news vanished. Morning came upon Musa’s mother, and her heart was empty, melting with sorrow for her son. She almost went to Pharaoh’s palace to tell them about her son, come what may. But Allah strengthened her heart and filled her soul with peace, so she calmed down and left her son’s matter to Allah. She only told her daughter, “Go quietly to the city and try to find out what happened to Musa.”

Musa’s sister went quietly and gently to the vicinity of Pharaoh’s palace. She heard the whole story, saw Musa from a distance, heard his crying, and saw them puzzled, not knowing how to nurse him. She heard that he was refusing all the wet nurses. Musa’s sister said to Pharaoh’s guards, “Shall I direct you to a household that will nurse him, take care of him, and look after him?”

Pharaoh’s wife was very happy with this and asked her to bring the wet nurse. Musa’s sister returned and brought his mother. Musa’s mother nursed him, and he accepted. Pharaoh’s wife rejoiced and said, “Take him until the nursing period is over, then bring him back to us, and we will give you a great reward for raising him.” Thus, Allah returned Musa to his mother so that her eyes would be comforted, her heart would be at peace, and she would not grieve, and so that she would know that Allah’s promise is true and that His words are fulfilled despite everything.

Musa’s Upbringing in Pharaoh’s House:

Musa’s mother completed his nursing and handed him over to Pharaoh’s household. He was loved by everyone; no one saw him without loving him. Thus, he grew up in one of the greatest palaces in the world, under Allah’s protection and care. Musa’s upbringing began in Pharaoh’s house, which housed the greatest educators and teachers of that time. Egypt was the greatest nation on earth then, and Pharaoh was the most powerful king. Naturally, his palace included the best trainers, intellectuals, and educators. Thus, by Allah’s wisdom, Musa received the best upbringing and was nurtured by the greatest teachers, all within the house of his future adversary, fulfilling Allah’s will.

Musa grew up in Pharaoh’s house, knowing he was not Pharaoh’s son but one of the Israelites. He saw how Pharaoh’s men and followers oppressed the Israelites. As Musa grew older and reached maturity, he entered the city at a time when its people were unaware. He found a man from Pharaoh’s followers fighting with an Israelite. The weak man sought Musa’s help, so Musa intervened and pushed the oppressor, unintentionally killing him. Musa was very strong and did not intend to kill the man, only to push him away. Surprised by the man’s death, Musa said to himself, “This is from Satan’s doing; he is an enemy, a clear misleader.” Musa prayed to his Lord, “My Lord, I have wronged myself, so forgive me.” Allah forgave him, for He is the Forgiving, the Merciful.

Musa became fearful and vigilant in the city, like a hunted man, expecting danger at every step and watching for the slightest movements.

Musa promised not to support the criminals. He would not intervene in disputes between criminals and troublemakers to defend anyone from his people. While walking, Musa encountered the same man he had saved the previous day, calling for his help again. The man was fighting with an Egyptian. Musa realized that this Israelite was a troublemaker, fond of quarrels. Musa rebuked him, saying, “You are clearly a troublemaker.” Musa then moved towards them, intending to strike the Egyptian. The Israelite, thinking Musa would strike him, cried out in fear, reminding Musa of the Egyptian he had killed the previous day. Musa stopped, his anger subsided, and he remembered his repentance and promise not to support the criminals. He turned away, seeking Allah’s forgiveness.

The Egyptian fighting with the Israelite realized that Musa was the one who had killed the Egyptian found dead the previous day. No one knew who the killer was until then. The Egyptian spread the news throughout the city, revealing Musa’s secret. A believing Egyptian man came hastily from the farthest part of the city, advising Musa to leave Egypt because the Egyptians intended to kill him.
The Quran does not mention the name of the man who warned Musa. It is likely that he was an important Egyptian, as he was aware of a high-level conspiracy against Musa. If he were an ordinary person, he would not have known. The man knew that Musa did not deserve death for his mistake the previous day; he had killed the man unintentionally, and the maximum punishment should have been imprisonment.

However, the leaders and nobles, who seemed to hate Musa because he was an Israelite and had survived the year when all male infants were killed, saw this as an opportunity to get rid of him. Since he had killed an Egyptian, they believed he deserved death.

Musa’s Departure from Egypt:

Musa left Egypt immediately, fearful and looking around anxiously, praying in his heart, “My Lord, save me from the wrongdoing people.” Indeed, the people were truly unjust. They wanted to apply the penalty for intentional murder on him, even though he had only pushed a man and accidentally killed him.

Musa left Egypt in haste. He did not go to Pharaoh’s palace, did not change his clothes, did not take food for the journey, and did not prepare for travel. He had no mount to carry him, nor was he part of a caravan. He left as soon as the believing man came to warn him about Pharaoh and advised him to leave. Musa chose an untrodden path and followed it, entering the desert directly and heading where divine providence guided him. He was not heading to a specific place; it was his first time crossing the desert alone.

Musa in Midian:

Musa walked with the mindset of a fugitive until he reached a place called Midian. He sat down to rest by a large well where people watered their livestock. He was constantly afraid that Pharaoh might send someone after him to capture him.
As soon as Musa reached Midian, he threw himself under a tree to rest. He was exhausted and hungry, and his sandals had worn out from the arduous journey over sand, rocks, and dirt. He had no money to buy new sandals, food, or drink. Musa noticed a group of shepherds watering their flocks and saw two women keeping their sheep away from the others. Musa felt inspired to help them and approached, asking if he could assist them with anything.

One of them said, “We wait until the shepherds finish watering their flocks to water ours.” Musa asked, “Why don’t you water them?” The other replied, “We cannot compete with the men.” Musa was surprised that they were tending sheep, a task typically done by men as it was strenuous and required vigilance. Musa asked, “Why do you tend the sheep?” One of them said, “Our father is an old man whose health does not allow him to come out every day to tend the sheep.” Musa said, “I will water them for you.”

Musa walked towards the water and watered their sheep along with the other shepherds. According to one narration, the shepherds had placed a large stone over the well after they finished, which could only be moved by several men. Musa lifted the stone by himself, watered their sheep, returned the stone to its place, and then sat back under the tree. At that moment, he remembered Allah and called out in his heart, “My Lord, indeed I am in need of whatever good You send down to me.”

The two women returned to their father.

The father asked, “You have returned quickly today, unlike usual!” One of them said, “We met a kind man who watered the sheep for us.” The father said to his daughter, “Go to him and say, ‘My father invites you so that he may reward you for watering for us.’”

One of the daughters went to Musa, stood before him, and conveyed her father’s message. Musa stood up, looking down out of modesty. He had not watered their sheep to receive a reward but had helped them for the sake of Allah. However, he felt internally that Allah was guiding his steps, so he stood up. The girl walked ahead of him. The wind blew her garment, so Musa lowered his gaze out of modesty and said to her, “I will walk in front, and you guide me to the way.”

They reached the old man. Some interpreters say this old man was the prophet Shu’ayb, who lived long after his people had perished. Others say he was Shu’ayb’s nephew, cousin, or a believing man from Shu’ayb’s people who had believed in him. We only know that he was a righteous old man.

The elder offered him food and asked:

 “Where have you come from and where are you going?” Moses told him his story. The elder said: “Do not fear, you have escaped from the wrongdoing people. This land does not follow Egypt, and they will not reach you here.” Moses felt reassured and got up to leave.

The elder’s daughter whispered to her father:

 “O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.” The father asked her: “How did you know he is strong?” She replied: “He lifted a rock that only a group of men could lift.” He asked: “And how did you know he is trustworthy?” She said: “He refused to walk behind me and walked in front of me so he would not look at me while I walked. And all the time I spoke to him, he kept his eyes on the ground out of modesty and respect.”

The elder returned to Moses and said:

 “I want to marry you to one of my daughters on the condition that you work for me for eight years, and if you complete ten years, it will be out of your own kindness. I do not want to make things difficult for you. You will find me, if Allah wills, among the righteous.” Moses said: “This is an agreement between me and you. Allah is a witness to our agreement. Whether I complete eight years or ten years, I am free to go afterward.”

Many people delve into stories and narratives about which of the elder’s daughters Moses married and how many years he served. What is certain is that Moses married one of the elder’s daughters. We do not know who she was or what her name was. These details are not mentioned in the Quranic context. However, based on Moses’ nature, generosity, prophethood, and being one of the resolute messengers, it is believed that he completed the longer term. This is confirmed by the narration of Ibn Abbas, may Allah be pleased with him. Thus, Moses served the elder for a full ten years.

Moses and shepherding:

Moses’ work involved going out at dawn every day to graze and water the sheep.
Let us pause here for reflection. 

The divine power guided Moses step by step. From the time he was an infant in the cradle until this moment. He was cast into the river to be picked up by Pharaoh’s household. He was endowed with the love of Pharaoh’s wife to be raised in the care of his enemy. He entered the city at a time when its people were unaware and killed a man. He was warned and advised to leave Egypt by a believing man from Pharaoh’s family. He was accompanied on the desert road from Egypt to Midian, alone and pursued without provisions or preparation. He was brought to the elder to serve him for these ten years. Then he would return to receive the divine mission.

This is a long path of care and guidance before the call and mission. It is an experience of care, love, and indulgence. An experience of impulsiveness under the pressure of suppressed anger, an experience of regret and seeking forgiveness. An experience of fear and pursuit. An experience of estrangement, loneliness, and hunger. An experience of service and shepherding after a life of palaces. And interspersed with these great experiences are small experiences, feelings, thoughts, understanding, and knowledge. Alongside what Allah granted him when he reached maturity in terms of knowledge and wisdom.

The mission is a great and arduous task, requiring a vast reservoir of experiences, understanding, and knowledge, alongside divine revelation and guidance. Moses’ mission is a tremendous task, as he is sent to Pharaoh, the tyrant, the most powerful king of his time, and the most arrogant on earth. He is sent to rescue a people who have drunk from the cups of humiliation until they have become accustomed to its taste. Rescuing such a people is a difficult and arduous task.

The ten-year experience came to separate the life of luxury that Moses (peace be upon him) grew up in from the arduous life of calling to Allah and its difficult responsibilities. The life of luxury has its own atmosphere and traditions.

 However, the mission involves enduring hardships for the masses, including the rich and the poor, the refined and the rough, the strong and the weak, and so on. The mission requires enduring hardship and sometimes self-denial, and the hearts of those accustomed to luxury often do not endure roughness, deprivation, and hardship for long.

When Moses’ soul had completed its experiences and training with this final experience in the house of the elder, the divine power guided his steps once again, returning him to his birthplace, the home of his family and people, and the field of his work. Thus, we see how Moses was made under the watchful eye of Allah and how he was prepared to receive the divine mission.

Moses’ Return to Egypt:

What thought crossed Moses’ mind that made him return to Egypt after the term had ended, having left it in fear and anticipation? Did he forget the danger awaiting him there, having killed a man? And there was Pharaoh, who was conspiring with his people to kill him.

It is the power of Allah that guides all his steps. Perhaps this time, it led him by the natural inclination towards family, kin, and homeland, making him forget the danger he had fled from, alone and pursued, to fulfill the mission he was created for.

Moses set out with his family and walked. The moon disappeared behind thick clouds, and darkness prevailed. Lightning and thunder intensified, and the sky rained heavily, increasing the cold and darkness. Moses got lost while walking. He stood shivering from the cold among his family. Then he raised his head and saw a great fire burning in the distance. His heart suddenly filled with joy. He said to his family: “I have seen a fire there.”

He instructed them to stay where they were while he went to the fire, hoping to bring back some news, find someone to ask for directions, or bring some burning wood to warm them.

Moses moved towards the fire. He walked quickly to warm himself, holding his staff in his right hand. His body was wet from the rain. He kept walking until he reached a valley called Tuwa. He noticed something strange in this valley. There was no cold or wind. There was a great, still silence. Moses approached the fire. As he got closer, he was called: “Blessed is whoever is in the fire and whoever is around it. Glory be to Allah, the Lord of the worlds.”

Moses looked at the fire and saw a green tree. The more the fire blazed, the greener the tree became. Normally, the tree should turn black as it burns, but the fire increased, and the green color intensified. The tree was on a western mountain to his right, and the valley he stood in was the valley of Tuwa.

Then the earth trembled with reverence and awe as Allah Almighty called: “O Moses.”
Moses replied: “Yes.”
Allah Almighty said: “Indeed, I am your Lord.”
Moses trembled more and said: “Yes, my Lord.”
Allah Almighty said: “So remove your sandals. Indeed, you are in the sacred valley of Tuwa.”

Moses bowed down, trembling, and removed his sandals.

Allah Almighty continued: “And I have chosen you, so listen to what is revealed. Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance. Indeed, the Hour is coming—I almost conceal it—so that every soul may be recompensed according to that for which it strives. So do not let one avert you from it who does not believe in it and follows his desire, for you would then perish.” (Surah Taha, 13-16)

Moses’ body trembled more as he received the divine revelation and listened to his Lord speaking to him.

The Most Merciful said: “And what is that in your right hand, O Moses?”

Moses was even more astonished. Allah, the Almighty, was speaking to him, and Allah knew better than him that he was holding his staff. Why then did Allah ask him if He knew better? Surely, there was a higher wisdom behind it.

Moses replied: “It is my staff; I lean upon it, and I bring down leaves for my sheep, and I have other uses for it.”

Allah said: “Throw it down, O Moses.”

Moses threw the staff from his hand, and his astonishment grew. He was surprised to see the staff suddenly turn into a large, mighty serpent. The serpent began to move swiftly. Moses could not resist his fear. He felt his body tremble with fear. Moses turned and began to run. He had barely taken two steps when Allah called out: “O Moses, do not fear. Indeed, the messengers do not fear in My presence.”

Moses turned back and stood still. The staff was still moving. The serpent was still moving.

Allah said to Moses: “Seize it and do not fear; We will return it to its former condition.”

Moses reached out his hand to the serpent, trembling. As soon as he touched it, it turned back into a staff in his hand. The divine command came again: “Insert your hand into the opening of your garment; it will come out white without disease. And draw in your arm close to you to ward off fear.”

Moses put his hand into his garment and took it out, and it was shining like the moon. Moses’ excitement increased with what was happening. He placed his hand on his heart as Allah commanded, and his fear completely vanished.

Moses felt reassured and remained silent. After these two miracles—the miracle of the staff and the miracle of the hand—Allah commanded him to go to Pharaoh and invite him to Allah with gentleness and kindness, and to command him to let the Children of Israel leave Egypt. Moses expressed his fear of Pharaoh. He said he had killed one of them and feared they would kill him. He pleaded with Allah to send his brother Aaron with him. Allah reassured Moses that He would be with them, hearing and seeing, and that Pharaoh, despite his cruelty and arrogance, would not harm them. Allah made Moses understand that He was the dominant one. Moses prayed and implored Allah to expand his chest, ease his task, and grant him the ability to call to Him. Then Moses returned to his family after being chosen by Allah as a messenger to Pharaoh. Moses set out with his family, heading towards Egypt.

Only Allah knows what thoughts crossed Moses’ mind as he hastened his steps towards Egypt. The time for contemplation had ended, the days of rest had passed, and the difficult times had finally come. Here was Moses carrying the trust of truth, going to face the might of the greatest tyrant of his time. Moses knew that Pharaoh of Egypt was a tyrant. He knew that Pharaoh would not release the Children of Israel without a struggle. He knew that Pharaoh would respond to his call with denial, arrogance, and disregard. Allah had commanded him to go to Pharaoh and invite him to Allah with gentleness and kindness. Allah revealed to Moses that Pharaoh would not believe. Moses was to leave Pharaoh to his own devices and focus on freeing the Children of Israel and stopping their torture.

 Allah said to Moses and Aaron: 

“Go to him and say, ‘Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them.’”

This was the specific mission. It was a mission that would face thousands of obstacles. Pharaoh tortured the Children of Israel, enslaved them, burdened them with tasks beyond their capacity, spared their women, and slaughtered their sons. He treated them as if they were his personal property inherited along with the kingdom of Egypt. Moses knew that the Egyptian system was fundamentally built on the enslavement of the Children of Israel and the exploitation of their labor, efforts, and energies in the state. Would Pharaoh easily give up the foundation of the state’s construction? Thoughts came and went, shortening the hardship of the journey. The curtain was lifted on the scene of confrontation.

Confrontation with Pharaoh:

Moses confronted Pharaoh with gentleness and kindness as Allah had commanded him. He spoke to him about Allah, His mercy, and His paradise. He spoke about the necessity of monotheism and worshiping Allah. He tried to awaken Pharaoh’s human side in the conversation. He hinted that Pharaoh ruled Egypt and could, if he wished, rule paradise. All he had to do was fear Allah. Pharaoh listened to Moses’ words with annoyance, almost mockingly, imagining him to be mad for daring to address his exalted position. Then Pharaoh asked Moses what he wanted. Moses replied that he wanted Pharaoh to send the Children of Israel with him.

Pharaoh was astonished to see Moses confronting him with such a great claim and making such a significant request. The last Pharaoh remembered of Moses was that they had raised him in the palace after finding his basket. Moses had fled after killing the Egyptian who was fighting with the Israelite. How far the distance seemed between Pharaoh’s last memory of Moses and this great claim he was now facing after ten years! Pharaoh began to remind Moses of his past. He reminded him of how they had raised him. Was this the reward for the upbringing and honor you received from us when you were a child? To come now and oppose our religion, rebel against the king who raised you in his palace, and call to another god?

He recalls the incident of the Copt’s killing with exaggeration and magnification. He doesn’t explicitly mention it but rather says, “And you did your deed which you did,”—your hideous, abominable act—“and you were one of the disbelievers” in the Lord of the worlds, whom you now claim to believe in today. Back then, you weren’t speaking about the Lord of the worlds! You didn’t mention anything about this claim you’re making today, nor did you give us any indication of this great matter.

Pharaoh thought he had given a reply to Moses that left no room for response. However, God had already answered Moses’ prayer, and his tongue was freed: “He said: I did it then, while I was one of the ignorant.” I committed that act in ignorance, driven by tribal loyalty to my people, not by the conviction that I have today, with the wisdom my Lord has given me. “So I fled from you when I feared you,” fearing for my life. Then God decreed good for me and granted me wisdom, “and made me one of the messengers.”

Moses continues his speech to Pharaoh with the same force: “And this is a favor of which you remind me—that you have enslaved the Children of Israel.” My upbringing in your house was only a result of your enslavement of the Children of Israel and your killing of their sons, which led my mother to place me in a basket and throw it into the river. 

You picked it up, and I grew up in your household, not with my parents. Is this what you boast of as a great favor?

At this point, Pharaoh interrupted the conversation. He said, “What is the Lord of the worlds?” 

Moses replied, “The Lord of the heavens and the earth and whatever is between them, if you should be certain.”

Pharaoh turned to those around him, mocking, “Do you not hear?” Moses, undeterred by Pharaoh’s mockery, continued: “Your Lord and the Lord of your forefathers.”

Pharaoh then addressed those who came with Moses from the Children of Israel, saying, “Indeed, your messenger who has been sent to you is mad.”
Moses ignored Pharaoh’s accusation and continued, “The Lord of the East and the West and whatever is between them, if you reason.”

We observe here that Pharaoh was not asking Moses about the Lord of the worlds or the Lord of Moses and Aaron out of an innocent desire for knowledge. Rather, he was mocking. But Moses responded with a comprehensive and definitive answer, “Our Lord is He who gave each thing its form and then guided it.” 

He is the Creator—Creator of all species and beings. He guides them with the instincts and inherent characteristics He has embedded within them, leading them to the means of their survival. He is the One who directs them in all their conditions. 

He holds their fate in His grasp at all times. He knows them and is a witness to them in all their circumstances.

This brilliant and concise statement did not affect Pharaoh. He continued by asking, “What about the earlier generations?”—did they not worship your Lord?
Pharaoh persisted in his arrogance and mockery. 

Moses replied, drawing Pharaoh’s attention to the fact that those earlier generations who either worshiped or did not worship God would not go without questioning and recompense. Everything is known to God. 

As for those previous generations, “Their knowledge is with my Lord in a Record.” God has accounted for everything they did in a book. “My Lord neither errs nor forgets.” Meaning, nothing escapes Him, and nothing is forgotten. Pharaoh could rest assured about the earlier and later generations and everything in between. God knows everything, records it all, and will not let their deeds go unrewarded.

Moses then directed Pharaoh's attention to the signs of God in the universe. He took him through the movements of the wind, the rain, and the plants, bringing him once again to the earth. There, he explained that God created man from the earth, will return him to it in death, and will resurrect him from it on the Day of Resurrection. Thus, there will indeed be a resurrection. Every person will stand before God on Judgment Day. No one is exempt. All of God’s servants and creations will stand before Him, including Pharaoh. With this message, Moses came as both a bearer of glad tidings and a warner.

This warning did not please Pharaoh, and the dialogue between him and Moses escalated. Tyranny fears nothing more than the awakening of the people and the stirring of hearts; it despises those who call for awareness and enlightenment and holds the greatest grudge against those who shake dormant consciences. 

Thus, Pharaoh became enraged with Moses, ending their conversation with an outright threat. This is the weapon of tyrants when they lack argument, evidence, and logic: “He said, ‘If you take a god other than me, I will surely imprison you.’”

But Moses—peace be upon him—did not lose his composure. How could he, as the Messenger of God, with God standing by him and his brother? He then adopted a new approach, showing a miracle to convince Pharaoh. He said, “Even if I bring you something manifest?” He challenged Pharaoh, putting him on the spot in front of his assembly. If Pharaoh refused to listen, it would be clear that he was afraid of Moses’ proof. Pharaoh said, “Then bring it, if you should be of the truthful.”

Moses threw his staff into the grand hall of the palace. As soon as it touched the ground, it turned into a large, swift-moving serpent. Then, he put his hand into his pocket and brought it out, and it was white as the moon.

The Challenge of the Sorcerers:

And so, the second round between truth and falsehood begins. Pharaoh consulted the nobles around him about what should be done. These nobles had a vested interest in maintaining the status quo since they were close to Pharaoh, holding influence and power. They advised that Pharaoh should counter Moses' magic with magic of a similar kind, suggesting he gather sorcerers to challenge Moses and his brother.

The time was set for the confrontation—the Day of the Festival. The public was mobilized and encouraged not to miss the event, where they would witness the victory of the sorcerers over Moses the Israelite! Crowds always gather for such spectacles.

As for the sorcerers, they went to Pharaoh to ensure their reward and compensation if they defeated Moses. They were a mercenary group, offering their skills in exchange for payment. They had no ties to any belief or cause—only a focus on reward and personal gain. They made sure to confirm their compensation for their efforts, tricks, and expertise in deception. Pharaoh promised them more than just payment; he offered them the privilege of being among his close associates. After all, Pharaoh claimed to be both king and god!

In the arena of confrontation, with the people gathered and Pharaoh watching, Moses and his brother Aaron (peace be upon them) stood before the sorcerers, who were equipped with all their expertise in tricks and illusions, confident in their victory. They even gave Moses the option: “Either you throw [first], or we will be the first to throw.” Moses’ confidence was evident in his response, showing his disregard for the challenge: “Rather, you throw.” The sorcerers cast their ropes and staffs, invoking Pharaoh’s might as they said, “By the might of Pharaoh, indeed it is we who will be victorious.”

The sorcerers threw their ropes and staffs, and suddenly the place was filled with serpents. “They bewitched the eyes of the people and struck terror into them, and they presented a great feat of magic.” It is enough for the Qur’an to describe their magic as “a great feat of magic” for us to understand its magnitude. It is enough to know that they “bewitched the eyes of the people” and instilled fear in their hearts to grasp the nature of their magic. Moses looked at the sorcerers’ ropes and staffs and felt afraid.

At that moment, his Lord reminded him that he possessed the ultimate power. He was superior. He had the truth, while they had falsehood. He had conviction, while they relied on their craft. He had faith in the truth of what motivated him, while they were driven by reward and worldly gain. Moses was connected to the supreme power, while the sorcerers served a mortal human being, no matter how tyrannical and powerful he was.

“Do not be afraid, and throw what is in your right hand.” You will defeat them, for it is nothing but magic devised by a magician. A magician will never succeed, wherever he goes or in whatever path he takes, because he depends on illusion and deceit, not on any lasting truth.

Moses regained his confidence, raised his staff, and cast it. As soon as Moses' staff touched the ground, the great miracle occurred. The magnitude of the miracle transformed the feelings and hearts of the sorcerers, who had come to the contest eager to win the reward. Their skill had been so great that it even caused Moses to feel fear. But their emotions were so overwhelmed that they couldn’t find the words to express themselves: “The sorcerers fell down in prostration. They said, ‘We believe in the Lord of Aaron and Moses.’”

It is the action of truth in the hearts, the light of truth in the emotions, and the touch of truth in hearts ready to receive truth, light, and certainty. The magicians were the most knowledgeable about their craft and the limits it could reach. They were the best equipped to understand what Moses had brought. They knew whether what Moses presented was the work of a human or a magician, or if it was from a power far greater than that of humans or magic. A person skilled in their craft is often the quickest to recognize the truth when it is revealed, for they have a deeper understanding than those who only know the superficial aspects of the art.

 This is why the magicians transitioned from bold defiance to absolute submission, confirming the truth within themselves with certainty.

This sudden surrender by the magicians—who were also priests of the temples—shook Pharaoh's throne. The magicians had been gathered to disprove the call of Moses and Aaron to the Lord of all worlds, yet they surrendered to the Lord of Moses and Aaron. Since the throne and power are the most important things to tyrants, they are willing to commit any crime to maintain them.

Pharaoh, astonished, questioned: "Have you believed in Him before I gave you permission?" As if they needed his approval to return to the truth! But he was a tyrant, arrogant and blind to the truth, consumed by his authority. He further escalated his arrogance by accusing the magicians: "This is a plot you have devised in the city to drive out its people." He claimed their defeat was part of a conspiracy, even though he and anyone with reason knew this accusation was utterly false. Pharaoh continued to threaten: "You will soon know. I will surely cut off your hands and feet on opposite sides, then I will crucify you all."

But once a human soul is certain of faith, it rises above earthly power and scorns the tyranny of oppressors. Faith triumphs over life, choosing eternal existence over fleeting life. The magicians responded: "Indeed, to our Lord we will return." It was unshakable faith that could not be broken.

The magicians then revealed the true nature of the conflict: "And you do not resent us except because we believed in the signs of our Lord when they came to us." They did not beg for mercy from their enemy. Instead, they sought patience and perseverance from their Lord: "Our Lord, pour upon us patience and let us die as Muslims." In the face of such awareness and tranquility, tyranny stood helpless. Pharaoh could not turn these believers back to the path of falsehood. So, he executed his threats and crucified them on the palm trunks.

The Conspiracy Against Moses and His Followers
A new phase of the struggle between truth and falsehood began. The Egyptian nobles conspired and incited Pharaoh against Moses and his followers, warning him of the consequences of being lenient with them. They considered the call to the Lordship of God alone as corruption on earth, for it would invalidate Pharaoh’s legitimacy and his entire system. Pharaoh’s power was based on their false religion, where he was seen as the son of the gods.

 If Moses and his followers worshipped the Lord of all worlds, Pharaoh would lose all control over them. These words stirred Pharaoh and made him feel the real threat to his entire regime. As a result, with his usual cruelty, he decided: "We will kill their sons and keep their women alive. Indeed, we are dominant over them."

This brutal persecution was not new to the Children of Israel. The same decree had been carried out against them during the birth of Moses (peace be upon him). Moses began advising his people to endure the trial, be patient with the affliction, and seek help from God, reminding them that the earth belongs to God, and He grants it to whom He wills from among His servants. The final outcome is for those who fear God and none other. Moses said to his people: "Seek help from God and be patient. Indeed, the earth belongs to God. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous."

But his people began to complain about the persecution they faced. They said, "We have been harmed before you came to us and after you have come to us." These words carried the weight of their suffering! They lamented that nothing had changed since Moses’ arrival and that the oppression seemed endless.

 Nevertheless, the noble prophet remained steadfast, reminding them of God, urging them to hope in Him, and offering them the promise of their enemy’s destruction and their eventual succession on earth. However, he also warned them that their succession would be a test from God: "Perhaps your Lord will destroy your enemy and grant you succession in the land and see how you will act."

The Qur'an takes us to another chapter in the story of Moses (peace be upon him), depicting another scene of confrontation between truth and falsehood. Here, it narrates the story of Pharaoh consulting his inner circle about killing Moses:
“And Pharaoh said, 'Let me kill Moses, and let him call upon his Lord. Indeed, I fear that he will change your religion or cause corruption in the land.'”

But Moses (peace be upon him) sought refuge in the strongest of refuges, the fortress of fortresses, and turned to the Protector of all who seek protection:
“And Moses said, 'Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.'”

The stance of the believing man from Pharaoh's people:

Pharaoh’s idea of killing Moses almost gained approval, if not for a man from Pharaoh’s people. He was a high-ranking figure in the state, though the Qur'an does not mention his name, as it is not important. His position is not mentioned either because it doesn’t matter. What the Qur'an does emphasize is that he was a believer. It describes him with the one trait that overshadows all others—faith.

This believing man spoke out, though he had been concealing his faith. He spoke during the meeting where the idea of killing Moses was raised, and he demonstrated the futility and shallowness of the proposal. He pointed out that Moses had only proclaimed that God was his Lord, and had produced clear evidence of being a messenger. There are only two possibilities: either Moses is lying, or he is truthful. If he is lying, “then his lie is upon him,” and he has done nothing to deserve death. But if he is truthful and we kill him, what guarantee do we have that we will be spared from the punishment he warns us about?

The believer, still concealing his faith, spoke to his people, saying: We hold the positions of power and authority today, but who will protect us from the might of God if it comes? Who will save us from His punishment if it descends upon us? Our excesses and lies may lead to our ruin.

His words seemed convincing. He was not suspected of disloyalty to Pharaoh, nor was he a follower of Moses. His concern appeared to be for the protection of Pharaoh's throne. After all, nothing topples thrones faster than lies, excesses, and the killing of innocents.

This is where the believing man drew his strength when addressing Pharaoh, his ministers, and his men. Despite Pharaoh seeing his idea of killing Moses crumbling before him, and despite the fear instilled by the believer, Pharaoh still made his infamous declaration, echoed by tyrants throughout history:
“Pharaoh said, ‘I show you only what I see, and I guide you only to the way of right conduct.’”

This is the language of tyrants whenever they address their people: “I show you only what I see.” This is our opinion, the one that will guide you to what is right. Any opinion besides this is wrong, and must be opposed and eradicated.

But the discussion did not end there. Pharaoh made his statement, but it did not convince the believing man. He spoke again, citing historical evidence that was enough to prove Moses’ truthfulness. He warned them against harming him, reminding them of the fate of nations that rejected their messengers and were destroyed by God: the people of Noah, the people of ‘Ad, the people of Thamud.

He also reminded them of Egypt’s own history, recalling how the people doubted Joseph (peace be upon him) when he brought them clear signs. Eventually, they believed in him, though they almost missed their chance at salvation.

 What is so strange about God sending messengers? Ancient history should be carefully considered.

 The small group of believers, once they held firm in their faith, triumphed over the vast multitudes of disbelievers. God destroyed those disbelievers, drowning them in the flood or striking them with thunderbolts or causing the earth to swallow them up. So what are we waiting for? How do we know that standing by Pharaoh will not lead to our own destruction?

The believing man’s words were full of terrifying warnings, and it seems he convinced those present that the idea of killing Moses was too risky and unnecessary.

However, the tyrant Pharaoh tried once again to engage in deceit and diversion, avoiding a direct confrontation with the truth and refusing to acknowledge the message of monotheism that threatened his throne.

 Whether this was his true understanding or not, Pharaoh demanded the construction of a great structure, claiming he would ascend it to see the god Moses spoke of. He was far from being serious in seeking Moses' God in such a naive, materialistic way, for the Pharaohs of Egypt were too cultured for such notions. This was merely a display of mockery and ridicule on one hand, and an attempt to feign fairness and investigation on the other.

After this mockery and stubbornness, the believing man delivered his final, bold, and unequivocal speech:
"And the one who believed said, 'O my people, follow me, I will guide you to the way of right conduct. O my people, this worldly life is only [temporary] enjoyment, but the Hereafter is the home of [permanent] settlement. Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while being a believer - those will enter Paradise, being given provision therein without account. And O my people, how is it that I invite you to salvation while you invite me to the Fire? You invite me to disbelieve in Allah and associate with Him that of which I have no knowledge, and I invite you to the Exalted in Might, the Perpetual Forgiver. Assuredly, that to which you invite me has no [basis for] being invoked in this world or the Hereafter, and indeed, our return is to Allah, and indeed, the transgressors will be companions of the Fire. And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.'” (Ghafir 38-44).

The believing man ended his speech with these courageous words, then left.

 Afterward, the assembly turned their attention from Moses to him, plotting against the believing man and discussing his statements. But divine protection intervened:
"So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment."

God saved him from Pharaoh and his soldiers.

God's Trial for the People of Egypt:

As for Egypt during this period, Pharaoh continued his threats, killing men and sparing women. Moses and his people endured the torment, hoping for God's relief and patiently enduring the trial. Meanwhile, Pharaoh persisted in his arrogance and defiance. God's power intervened, intensifying His trial on the people of Pharaoh to frighten and deter them from scheming against Moses and those who believed in him, and to further prove Moses' prophethood and truthfulness. Thus, He inflicted years of drought upon the Egyptians; the land dried up, the Nile receded, the crops diminished, and the people starved. The famine became severe, but Pharaoh's people failed to see the connection between their disbelief, immorality, and their oppression of God's servants.

They began to rationalize the causes. When good fortune came their way, they attributed it to their own merits, claiming they deserved it. But when misfortune struck, they blamed it on the misfortune brought by Moses and his followers. Their arrogance led them to believe that Moses' "sorcery" was responsible for the calamities they suffered. Their foolishness made them think the drought plaguing their land was a sign Moses had used to bewitch them, one they would never believe, no matter what.

So, God intensified their suffering, hoping they would return to Him, release the Israelites, and send them with Moses. He sent upon them the flood, locusts, lice, frogs, and blood. The Qur'an does not specify whether these calamities occurred all at once or successively. Some narrations suggest they came one after another. What matters is that each time, Pharaoh’s people begged Moses to pray to his Lord to lift the afflictions, promising to release the Israelites if they were saved from the torment.

"They said, 'O Moses, invoke for us your Lord by what He has promised you. If you remove the punishment from us, we will surely believe you, and we will send with you the Children of Israel.'” (Al-A'raf 134).
Moses (peace be upon him) would pray to God, and the punishment would be lifted. But as soon as the calamity was gone, they would break their promise and return to their ways:
"But when We removed the punishment from them until a term which they were to reach, at once they broke their word." (Al-A'raf 135).

The Egyptians did not find guidance, nor did they keep their promises. Instead, Pharaoh emerged before his people and declared himself a god. He proclaimed, "Doesn’t the kingdom of Egypt belong to me, and these rivers flow beneath me?" He claimed Moses was nothing but a lying sorcerer, a poor man who didn’t even wear a single bracelet of gold.

The Qur'an describes Pharaoh's attitude toward his people:
"So he bluffed his people, and they obeyed him."

He belittled their minds, their freedom, their future, and their humanity, and they obeyed him. This may seem like a strange obedience, but it becomes less surprising when we understand that they were a rebellious, immoral people. Immorality leads one away from considering their future, interests, and well-being, ultimately bringing them to destruction. This is what happened to Pharaoh's people.

The Exodus of the Israelites from Egypt:

It became evident that Pharaoh would never believe Moses, nor would he cease tormenting the Israelites or belittling his people. At that point, Moses and Aaron prayed against Pharaoh:"And Moses said, 'Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead [men] astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment.' [Allah] said, 'Your supplication has been answered, so remain on a right course and follow not the way of those who do not know.'”

(Surah Yunus: 88-89).

Few of Moses’ people had believed in him. The matter was settled, and it was revealed to Moses that he should lead the Israelites out of Egypt. They were to leave at night, after planning and organizing their departure. God informed Moses that Pharaoh would pursue them with his army and instructed him to lead his people to the seashore, likely where the Gulf of Suez meets the lakes.

News reached Pharaoh that Moses and his people had left. He immediately sent orders throughout the cities of his kingdom to assemble a vast army to catch up with Moses and his people, intending to ruin their plans. Pharaoh declared a state of emergency, likely to give the impression that Moses and his people posed a significant threat to his kingdom. How could he claim to be a god if he feared a small group of people who worshiped another God? To downplay the situation, Pharaoh minimized the size and importance of Moses' group, saying:
"Indeed, those are but a small band."

Nevertheless, he pursued them, claiming they had angered him, while assuring his people that he remained in control.

Moses and his people reached the sea, and soon Pharaoh’s army could be seen approaching in the distance, their banners visible. The Israelites were filled with fear. It was a dire and dangerous situation: the sea was in front of them, the enemy behind, and they had no ships or means to cross the sea. They had no chance to fight, being a group of women, children, and unarmed men. Pharaoh would slaughter them all.

Some voices among Moses’ people cried out in despair: "Pharaoh will catch us!"
Moses responded with unwavering faith:
"No! Indeed, my Lord is with me; He will guide me."
(Surah Ash-Shu'ara: 62).

Moses did not know how salvation would come, but his heart was filled with trust in God, certainty of His aid, and confidence in their deliverance. God was guiding and protecting him. In the last moment, divine revelation came to Moses:
"Then We inspired to Moses, 'Strike with your staff the sea.'”

He struck it, and the miracle occurred:"And it parted, and each portion was like a great towering mountain."

(Surah Ash-Shu'ara: 63).

The impossible, by human standards, happened. But when God wills something, He simply says, "Be," and it is.

And Pharaoh reached the sea. He witnessed this miracle—a dry path appeared, splitting the sea in two. He commanded his army to advance. When Moses finished crossing the sea, God inspired Moses to leave the sea as it was: “And leave the sea in stillness, for they are an army to be drowned” . God had decreed the drowning of Pharaoh. As soon as Pharaoh and his soldiers were in the middle of the sea, God commanded the waters to close in on them. Pharaoh and his army drowned. Arrogance perished, and faith in God was saved.

When Pharaoh saw the inevitable drowning and realized he could no longer escape, he said, “I believe that there is no god but He in whom the Children of Israel have believed, and I am among the Muslims (those who submit)” . His false pretenses fell away, and he diminished himself. He not only proclaimed his belief, but also submission, saying “I am among the Muslims.” But it was too late. The time for choice had passed, after his years of defiance and arrogance: “Now? When you have been disobedient before and were of the corrupters” .

The time for repentance had ended, and Pharaoh was doomed. The matter was settled, and there was no salvation for him. Only his body would survive. It would not be consumed by the fish, nor carried away by the current. Instead, his body would be preserved as a sign for those who would come after him.

“So today We will save you in body so that you may be a sign to those who succeed you. And indeed, many people are heedless of Our signs” .

The curtain fell on Pharaoh’s tyranny, and the waves cast his body to the shore. After this, the curtain also fell on the Egyptians. They had followed Moses and his people, but this was their final departure. They were expelled from the gardens, springs, and treasures they once enjoyed, never to return. The Quran does not tell us what happened to those who remained in Egypt after Pharaoh's regime collapsed. Nor does it describe their reactions after God destroyed what Pharaoh and his people had built. The narrative leaves them behind, excluding them entirely from history and events.

The Humiliated Psyche of the Israelites:

Pharaoh of Egypt had died, drowned before the eyes of the Egyptians and the Israelites. Despite his death, his influence lingered in their minds. It is difficult for years of oppression and intense humiliation to pass over people without deep psychological impact. Pharaoh had accustomed the Israelites to submission to anyone but God, breaking their spirits and corrupting their nature. As a result, they caused Moses great suffering with their stubbornness and ignorance.

The miracle of the sea splitting was still fresh in their minds when they passed by a people worshiping idols. Instead of expressing disgust at such a foolish practice and thanking God for guiding them to faith, they turned to Moses and asked him to make for them a god like those people had. They were jealous of the sight of the idols and longed for something similar, rekindling their nostalgia for the days of idol worship under Pharaoh. Moses rebuked them for their ignorance, explaining that such actions were futile and reminding them that God had favored the Israelites above all people. How could they now turn away from this blessing and ask for an idol to worship alongside God? He reminded them of Pharaoh and his cruelty, and how God had saved them. How could they now associate partners with God, who neither harms nor benefits?

Moses' Appointment to Meet His Lord:

The first phase of Moses' mission had ended: liberating the Israelites from a life of humiliation and torture under Pharaoh and his army, and leading them toward the Promised Land. However, the people were not yet ready for their greater mission—establishing God’s rule on Earth. The first test was a clear indication of this. As soon as they saw people worshiping idols, their belief in monotheism wavered, and they asked Moses to make an idol for them to worship. A detailed message was needed to educate and prepare this nation for the tasks ahead. This was the purpose of God's appointment with Moses—to equip him for the tremendous responsibility he was about to undertake. Moses left his brother, Aaron, in charge of his people during his absence.

The preparation period lasted thirty nights, with an additional ten added, making a total of forty nights. During this time, Moses devoted himself to the anticipated meeting with God, withdrawing from worldly distractions to purify his spirit and strengthen his resolve. Ibn Kathir, in his commentary, explains the significance of these nights: "God promised Moses thirty nights, and the commentators say that Moses fasted for those thirty nights. When the time was completed, Moses cleaned his teeth with the bark of a tree, and God commanded him to complete an additional ten, making it forty."

Through fasting for forty nights, Moses drew closer to his Lord, and with God speaking to him, his love for his Creator grew. This love drove Moses to make a bold request—to see God. We do not know what emotions filled Moses’ heart when he asked to see his Lord. Often, human love compels people to seek the impossible. Imagine, then, the power of divine love, which is the origin of all love. Moses’ profound sense of connection with God, his love for the Creator, and his passionate nature led him to ask for a vision of God.

God’s reply came: "You will not see Me".

Had God stopped there, it would have been fair and just. However, Moses’ request stemmed from divine love, a surge of passion justified by his love for God. Therefore, God's mercy embraced Moses. He explained that no one could withstand His light. He instructed Moses to look at the mountain; if it remained in place, Moses would be able to see Him.

God said: "But look at the mountain; if it remains firm in its place, then you will see Me." But when his Lord manifested His glory to the mountain, He made it crumble, and Moses fell unconscious.

No one can withstand God’s light. The mountain crumbled, leveling to the ground, and Moses collapsed unconscious. When he regained consciousness, he said: "Glory be to You! I repent to You, and I am the first of the believers." Moses acknowledged God's transcendence, realizing that He cannot be seen or comprehended by human eyes, and he repented for asking beyond what was appropriate. He declared his belief and submission to God’s greatness.

Then, once again, God's mercy reached Moses, and he received good news: he had been chosen by God. He was given the responsibility of delivering the divine message to his people after their deliverance. God said: “O Moses, I have chosen you over the people with My messages and My words. So take what I have given you and be among the grateful”.

Many scholars have reflected on this verse, discussing the nature of Moses' selection: "I have chosen you over the people with My messages and My words." Comparisons have been made between Moses and other prophets. Some argue that this selection was specific to his time, not extending to previous generations that included Abraham, who is regarded as greater than Moses, nor to future generations with the arrival of Muhammad, who is considered the greatest.

However, we prefer to avoid such debates. Not because we believe that all prophets are equal—God has indeed told us that He has favored some prophets over others and raised some above others. Yet, this divine preference is not for us to judge. Our role is to believe in all the prophets and show equal respect toward them. It is inappropriate for us to compare the ranks of God's chosen messengers. Our duty is to believe in them all.

God then outlined the message: "And We wrote for him on the Tablets [something] of all things—admonition and explanation for all things. So take them with determination and command your people to take the best of it. I will show you the home of the disobedient". These tablets contained everything related to the divine message, its purpose, God’s law, and the guidance necessary to reform a people who had been corrupted by prolonged oppression.

The Worship of the Calf:

Moses’ meeting with God came to an end, and he returned to his people, filled with anger and sorrow. God had informed him that his people had gone astray in his absence, led by a man from among the Israelites named Samiri. Moses descended from the mountain carrying the Tablets of the Torah, his heart burning with anger and regret. We can imagine Moses’ emotions and frustration as he hurried toward his people.

No sooner had Moses left his people to meet with God than the Samiri led them into idol worship. The details of this incident reveal that when the Israelites left Egypt, they took with them much of the Egyptians' gold and jewelry, which the women of Israel had borrowed for adornment. When commanded to leave Egypt, they took this gold with them, but then discarded it, as it was unlawful for them to keep it. Samiri collected this gold and crafted a statue of a calf. He was apparently a skilled sculptor or goldsmith, and he created the calf hollow on the inside, positioning it in a way that allowed the wind to pass through, producing a sound similar to the lowing of a real calf.

It is said that the secret behind the calf’s lowing (the sound it made) was that the Samiri had taken a handful of dust from the ground where Gabriel had stepped when he descended to the earth during the miracle of the parting of the sea. The Samiri saw what others did not, and he took a handful of the footprint left by the messenger, Gabriel. He then mixed that dust with the gold he used to make the calf. Since anything Gabriel stepped on came to life, when the Samiri added the dust to the gold and crafted the calf, the calf made sounds like a real one. This is the story the Samiri told Moses.

Afterwards, the Samiri presented what he had made to the Israelites.
They asked him, “What is this, Samiri?”
He replied, “This is your god and the god of Moses!”
They said, “But Moses went to meet his Lord.”
The Samiri answered, “Moses has forgotten. He went to meet his Lord there, while his Lord is here.”

Then, a gust of wind passed through the back of the golden calf and exited through its mouth, causing the calf to make a lowing sound. The Israelites, astounded by this, began to worship the calf. This might shock the reader—how could people be so easily deceived? They had witnessed grand miracles, so how could they turn to idol worship so quickly? However, this astonishment fades when we consider the mentality of the people who worshipped the calf. They had lived in Egypt, a land where idols were worshipped, particularly the sacred bull Apis. Having been raised in an environment of subjugation and idol worship, their souls had become distorted, and their natural disposition was corrupted. The miracles of God passed over hearts that had been damaged by hopelessness. Nothing could truly transform them. God's words no longer guided them, and the visible miracles did not convince them of the truth. Deep within, they remained idol worshipers like their Egyptian masters. For this reason, they quickly reverted to worshiping the calf.

One day, Aaron (peace be upon him) was shocked to find the Israelites worshiping a golden calf. They were divided into two groups: a minority of believers who recognized the absurdity of the situation, and a majority of disbelievers who indulged in their yearning for idol worship. Aaron stood in their midst and tried to admonish them. He told them that they had been tested by this, and that the Samiri had exploited their ignorance and misled them with this calf. He said to them: “Your Lord is the Most Merciful, so follow me and obey my orders”.

The worshipers of the calf rejected Aaron’s admonition. However, Aaron continued to remind them of God’s miracles, how He had saved them, and His blessings and care for them. They turned a deaf ear to his words, belittled him, and almost killed him. They dismissed the discussion, saying they would wait until Moses returned. It was clear that Aaron was gentler than Moses, and the people did not fear him due to his leniency and compassion. Aaron feared that if he used force to destroy their idol, a great conflict would break out among them. Therefore, he chose to delay the matter until Moses’ return.

Aaron knew that Moses, with his strong personality, would be able to bring an end to this crisis. Meanwhile, the people continued to dance around the calf.

As Moses descended back to his people, he heard their shouting and the commotion of their celebrations around the calf. When Moses appeared, the people fell silent. Moses cried out: "How evil is what you have done in my absence!".

Moses turned towards Aaron and threw down the Tablets of the Torah in his anger. The storm of fury inside Moses had completely overtaken him. He reached out, grabbed Aaron by the hair on his head and beard, and pulled him toward himself, trembling with anger. Moses said:
“O Aaron, what prevented you, when you saw them going astray, from following me? Did you disobey my order?” (Taha:92-93).

Moses wondered whether Aaron had disobeyed his command. How could he have remained silent during this crisis? Why didn’t he oppose them, leave them, or disassociate himself from them? How did he fail to resist them at all? Silence in the face of wrongdoing can sometimes imply complicity. Moses’ anger deepened the silence, and Aaron finally spoke to him. He pleaded with Moses to let go of his head and beard, invoking their shared bond through their mother. He mentioned their mother, not their father, to evoke feelings of compassion in Moses' heart.

Aaron explained that his actions were not an act of disobedience or an endorsement of the calf-worshippers' actions. He feared that if he had left them, Moses would question why he abandoned the people Moses entrusted to him. Likewise, if Aaron had resisted them harshly, it could have sparked violence, and Moses might have asked why he caused division instead of waiting for his return.

Aaron gently explained to his brother Moses that the people had overpowered him and almost killed him when he tried to resist. He pleaded with Moses to release him so the enemies would not gloat and the people would not further belittle him. He assured Moses that his silence did not make him unjust like the wrongdoers.

Moses realized he had wronged Aaron in his anger, which was fueled by his devotion to God and his commitment to justice. He understood that Aaron had acted as wisely as possible under the circumstances. Moses let go of Aaron’s head and beard and prayed for forgiveness for both of them. Then, he turned to his people, his voice still trembling with anger, and asked, "My people, did your Lord not promise you a good promise? Did the appointed time seem too long for you, or did you want the wrath of your Lord to fall upon you that you broke your promise to me?"

Moses rebuked and scolded them, pointing out the foolishness of their actions. He continued in greater anger, saying, "Indeed, those who took the calf will incur the wrath of their Lord and humiliation in this life. This is how we punish those who fabricate lies."

Before the mountains could echo the last of his angry words, the people bowed their heads, realizing their error. Their falsehood was evident in light of the truth Moses had brought. After all that God had done for them, how could they turn to idol worship? How could Moses be absent for forty days only to return and find them worshipping a golden calf? Was this the behavior of a people entrusted by God with the mission of monotheism on earth?

Moses then turned to the Samiri after his brief conversation with Aaron. Aaron had proven his innocence as a leader during Moses’ absence, and the people had bowed their heads in shame before Moses' anger. Now, only the main instigator of the crisis remained—Samiri.

Moses, still fuming, addressed Samiri: "What is your case, Samiri?" He wanted to know what drove him to commit such a grave act. Samiri replied, "I saw what they did not see. I saw Gabriel on his horse, and wherever its foot touched, life would spring forth. So, I took a handful of dust from where Gabriel had stepped and cast it on the gold. This is what my soul enticed me to do."

Moses did not debate Samiri’s claim. Instead, he pronounced the verdict of divine justice. It was irrelevant whether Samiri had truly seen Gabriel or taken dust from where his horse had stepped. It did not matter if the calf’s sound came from this dust or from a hole Samiri had crafted to make the calf appear to "low." What mattered was the crime—the way Samiri misled Moses' people and exploited their latent admiration for their former Egyptian masters, causing them to imitate their idol worship. This was the crime Moses addressed: "Then go, for you will have in this life to say, 'No contact.' And you have an appointed time you will not miss. Look at your god to which you were devoted; we will burn it, then scatter it in the sea."

Moses sentenced the Samiri to a life of isolation in this world. Some interpreters suggest that Moses cursed the Samiri, causing him to be unable to touch anyone as punishment for touching what he should not have.

However, this perspective may underestimate the gravity of the matter. The Samiri’s goal was to mislead the Children of Israel with his temptation, gathering them around his idol and seeking to rule over them. His punishment matched the severity of his crime: he was condemned to be outcast and alone. Did the Samiri develop a repulsive skin disease that made people avoid him or fear touching him? Did his ostracism come from an external cause? We do not know the exact nature of the isolation imposed upon him. All we know is that Moses inflicted upon him a severe punishment—so harsh that death would have been a lesser penalty. The Samiri lived as a despised outcast, unable to touch anything or anyone, completely isolated. This was his punishment in this life, and there is a second punishment awaiting him in the afterlife, which the text leaves ominously vague, amplifying its terrifying implications.

After dealing with the Samiri, Moses turned to the golden calf and threw it into the fire. Not only did he melt it in front of the stunned people, but he also pulverized it and scattered the remnants into the sea. The idol that had bewitched its followers was reduced to ashes, disappearing before their eyes. Moses then declared, "Your god is only Allah, there is no god but Him. His knowledge encompasses everything." This is your true God, not the lifeless idol that can neither benefit nor harm itself.

After Moses had destroyed the idol and dealt with the primary instigator, he addressed his people and passed judgment on the entire situation. He explained that they had wronged themselves and offered the idol worshippers a single path to repentance. This path required the faithful among the Children of Israel to execute those who had worshipped the calf.

Allah says:

"And when Moses said to his people, 'O my people, you have wronged yourselves by taking the calf [for worship], so repent to your Creator and kill yourselves. That is best for you in the sight of your Creator.' Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful."
(Surah Al-Baqarah, 54)

The punishment Moses prescribed for the idol worshippers was severe, fitting the magnitude of the original crime. Idol worship is a destruction of the intellect and consciousness, the very faculties that distinguish humans from animals and inanimate objects. In response to this mental and spiritual degradation, the punishment was the destruction of the body itself. Without a functioning mind, there is no true life for a human being. Thus, the punishment matched the crime. It was harsh, but God's mercy followed, and He accepted their repentance, for He is the Most Forgiving and Merciful.

Finally, Moses’ anger subsided. The Qur'an beautifully describes this moment, portraying Moses’ anger as an entity that had driven his actions—from throwing down the tablets of the Torah to grabbing his brother's beard and head, from casting the golden calf into the fire to decreeing the death of those who had worshipped it. At last, Moses' righteous anger, fueled by his zeal for God, was appeased. This is the highest and most noble kind of anger, deserving of respect and reverence. Once his anger left him, Moses returned to his original mission, remembering that he had cast down the tablets of the Torah. He retrieved the tablets and resumed his call to worship Allah.

Raising the mountain over the heads of the children of Israel:

Moses returned to calmness and resumed his mission in the service of God. He read the tablets of the Torah to his people, commanding them to adhere to its laws with determination and strength. Surprisingly, his people bargained with him about the truth. They said, "Unfold the tablets for us, and if its commands and prohibitions are easy, we will accept them." Moses replied, "Accept it as it is." They hesitated repeatedly, so God commanded His angels to raise a mountain over their heads, making it appear as if a cloud was hovering above them. They were told that if they did not accept the commandments in full, the mountain would fall upon them. In fear and panic, they accepted the commandments and were ordered to prostrate themselves. They lay their faces on the ground, glancing up in terror at the mountain above them.

Thus, the people of Moses proved that they only submitted to God when they were forced by a clear, overwhelming miracle that filled their hearts with fear, compelling them into submission. This illustrates how, in the absence of awareness and intellectual maturity, they were driven to faith through divine compulsion. This reflects the mindset of Moses' people—conditioned by their history of oppression and humiliation, their humanity had been diminished, and their natural disposition had been distorted. After such prolonged subjugation, they could only be guided toward righteousness through force. Their former masters had controlled them with brute strength, and now their new master—faith—had to struggle mightily to guide them, resorting to powerful methods to save them from destruction. The sin of worshiping the golden calf had not been without lasting effects.

The Selection of Seventy Men for the Divine Appointment:

Moses instructed the Children of Israel to repent and seek God's forgiveness. He selected seventy of the most righteous men and said, "Go to God, repent for what you have done, and ask for forgiveness for the rest of your people." He commanded them to fast, purify themselves, and cleanse their garments. Moses then led these seventy chosen men to the appointed place that God had set. Moses approached the mountain, and God spoke to him, and the seventy men heard Moses as he conversed with his Lord.

One might think that such a miraculous event would be enough to instill lifelong faith in their hearts. However, the seventy chosen men were not satisfied with hearing the divine communication. They demanded to see God. They said to Moses, "We heard, but now we want to see." They bluntly told him, "O Moses, we will never believe you until we see Allah outright" (Surah Al-Baqarah, 55).

This is a deeply astonishing tragedy, revealing the hardness of their hearts and their attachment to the material and sensory. Their audacious demand was met with immediate punishment. A violent tremor seized them, striking their souls and bodies, and they were instantly killed.

Moses was overcome with grief at the actions of the seventy chosen men, and he began to pray, beseeching God to pardon them, to show mercy, and not to punish them for the foolishness of a few among them. The request to see God, made by flawed humans with hardened hearts, was an act of great folly, one that could only be atoned for by death.

Even a prophet may request to see his Lord, as Moses did out of overwhelming love and deep longing. Such a request, though grounded in profound spiritual yearning, is still considered a transgression of limits, for which even a prophet is held accountable. Moses himself was struck down after making this request. So how much greater is the folly of ordinary, sinful people who demand to see God in a specific time and place after all the 
Moses stood, pleading with his Lord, asking for forgiveness and mercy for his people. God's recounting of Moses' supplication and plea for his people is beautifully detailed in Surah Al-A'raf.

And Moses chose seventy men from his people for Our appointment. When the earthquake seized them, he said, "My Lord, if You had willed, You could have destroyed them before, and me with them. Will You destroy us for what the foolish among us have done? This is nothing but Your trial, by which You mislead whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us, for You are the best of forgivers." (155) "And decree for us good in this world and the Hereafter, for we have turned to You." He said, "My punishment—I afflict with it whom I will, but My mercy encompasses all things. So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses." (156) "Those who follow the Messenger, the unlettered prophet, whom they find written [mentioned] in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong, and makes lawful for them the good things and prohibits for them the evil, and relieves them of their burden and the shackles that were upon them. So those who believe in him, honor him, support him, and follow the light which has been sent down with him—it is they who will be successful." (157) (Surat Al-A'raf)

These were the words of Moses to his Lord, as he prayed and sought His mercy. God, the Almighty, was pleased with him and forgave his people, reviving them after their death. The chosen ones, during this miraculous moment in history, heard the prophecy of the coming of Muhammad, the son of Abdullah, peace be upon him.

We can observe how the verse connects the present with the past. God, the Almighty, transcends the time of addressing the Prophet to refer to two earlier periods: the time of the Torah and the time of the Gospel, affirming that He had foretold Muhammad in both of these holy scriptures. It is believed that this prophecy was delivered on the day when Moses took seventy men, the elders and the best of the Israelites, to meet with his Lord. On this momentous day, marked by great miracles, the prophecy of the final prophet of God was delivered.

Ibn Kathir, in his book Stories of the Prophets, narrates the words of Qatadah:

Moses said to his Lord: “O Lord, I find in the tablets a nation that is the best of nations brought forth for mankind, who enjoin what is good and forbid what is evil. O Lord, make them my nation.” He (God) said: “That is the nation of Ahmad (Muhammad).” Moses said: “O Lord, I find in the tablets a nation whose scriptures are memorized in their hearts. They recite it, unlike those before them who had to read their scriptures by looking at them. Once they set their scriptures aside, they could not recall them. But You have given them a special ability to memorize, which You have not given to any other nation. O Lord, make them my nation.” He said: “That is the nation of Ahmad.” Moses said: “O Lord, I find in the tablets a nation that believes in the first and the last scriptures and fights against falsehood. O Lord, make them my nation.” He said: “That is the nation of Ahmad.” Moses said: “O Lord, I find in the tablets a nation whose charity they consume themselves, yet they are rewarded for it. Whereas in the nations before them, when one of them gave charity, if it was accepted, You would send down fire to consume it. If it was rejected, it was left for wild animals and birds to eat. But You have accepted their charity from the wealthy to give to the poor. O Lord, make them my nation.” He said: “That is the nation of Ahmad.” Moses said: “O Lord, I find in the tablets a nation where if one of them intends to do a good deed but does not complete it, it is still written for them as a good deed multiplied by ten to seven hundred times. O Lord, make them my nation.” He said: “That is the nation of Ahmad.”

The descent of manna and quail:

Moses led his people through the wilderness of Sinai, a barren desert without trees to provide shade, and devoid of food and water. In His mercy, God provided them with manna and quail, and shaded them with clouds. Manna is a sweet substance exuded by some fruit trees, and quail is a type of bird, often referred to as “samān.” When the people became thirsty in the arid land of Sinai, where water was scarce, Moses struck a rock with his staff, and twelve springs gushed forth. The Israelites were divided into twelve tribes, so God provided water for each group. Despite this divine generosity, some of the people began to complain, tired of eating the same food. They longed for onions, garlic, beans, and lentils, which were traditional Egyptian foods. They asked Moses to pray to God to provide these foods from the earth for them.

Moses once again reminded them of their oppression of themselves and their longing for the days of their humiliation in Egypt, and how they were ungrateful for the best of food and wanted to replace it with the lowest and worst.

The Journey Towards the Holy Land:

Moses led his people towards the Holy Land. He commanded them to enter it, fight those who were there, and seize it. Now came their final test. After all the miracles, signs, and wonders they had witnessed, it was time for them, as believers, to fight a people of idol worshippers.

The people of Moses refused to enter the holy land. Moses spoke to them about God’s blessings upon them, how He had made among them prophets, made them kings who would inherit Pharaoh’s kingdom, and given them what He had not given anyone in the worlds.

The response of his people was that they feared fighting. They said, “Indeed, there are formidable people in it, and we will not enter the Holy Land until they leave.”

Two men from among the people joined Moses and Aaron. Ancient texts say they set out with six hundred thousand. Yet, Moses found only two men willing to fight. These two tried to convince the people to enter the land and engage in battle. They said that just entering through the door would ensure victory for them. But all the Israelites were cloaked in cowardice and trembled within.

Once again, their nature returned to them as it had before when they saw a people devoted to their idols. Their instincts had been corrupted, and they were defeated from within, accustomed to humiliation, unable to fight. They could still muster the audacity to speak against God’s prophet, Moses. The people of Moses openly told him their famous words: “So go, you and your Lord, and fight; indeed, we are sitting right here.” This was stated frankly and without pretense.

Moses realized that his people were no longer fit for anything. Pharaoh had died, but his legacy lingered in their souls, needing a long time for healing. Moses returned to his Lord, saying that he possessed only himself and his brother. He prayed against his people, asking God to separate him from them.

And God decreed judgment upon this generation of the Israelites, whose instincts had become corrupted. The ruling was to wander for forty years, until that generation died out or reached old age, and a new generation would be born—one that had not been defeated from within and would then be able to fight and achieve victory.

The Story of the Cow:

The days of wandering began. They commenced a journey in a closed circle, ending where it began and starting where it ended—walking without a purpose, day and night. They entered the wilderness near Sinai.

Moses remained with his people, calling them to God. It appeared that their souls were so twisted that it could not be overlooked. Their stubbornness was evident in the story of the cow. The matter did not warrant all this negotiation between them and Moses, nor did it justify such obstinacy.

The origin of the story of the cow is that a wealthy man was found murdered among the Israelites, and his family argued over who had killed him. When they were exhausted from their attempts to identify the killer, they turned to Moses to seek God’s guidance. Moses prayed to his Lord, who commanded him to instruct his people to sacrifice a cow. The assumption was that they would sacrifice the first cow they encountered. However, they began negotiating with obstinacy. They accused Moses of mocking them and treating them with disdain. Moses sought refuge in God, declaring he was not among the ignorant who mock them. He made it clear that the solution to the matter lay in sacrificing a cow.

This command was a miracle unrelated to the usual aspects of life or the norms among people. There was no connection between sacrificing a cow and identifying the murderer in the mysterious crime. But when have logical reasons governed the lives of the Israelites? Miraculous occurrences were the prevailing law in their lives, and the continuation of this in the incident of the cow was not surprising or astonishing.

Yet, the Israelites remained the Israelites. Dealing with them was always a burden. This applied to both ordinary worldly matters and the important issues of faith. Anyone who confronts an issue among the Israelites would inevitably suffer. Thus, Moses endured their harm and their accusations of mocking him, and he insisted that he was serious in what he told them. He reiterated his command for them to sacrifice a cow, but the Israelites’ evasive nature resurfaced. Their stubbornness and twisting returned as they questioned, “Is it an ordinary cow, as we are accustomed to with this species of animal? Or is it a cow with some special feature? Let Moses ask his Lord to clarify what it is.” Moses prayed to his Lord, and they were subjected to even stricter conditions, with the cow being defined even further as a cow that was neither old nor young, but of medium age.

Up to this point, the matter should have ended, but the negotiations continued, and the evasion of the Israelites still governed the negotiation table. What is the color of the cow? Why does Moses ask his Lord about the color of this cow? They show no regard for the necessary respect and dignity due to God and His noble Prophet. They should be ashamed to burden Moses with this repeated inquiry about a simple matter that does not deserve all this insistence and evasion. Moses asked his Lord and then informed them about the required color of the cow, saying it was a bright yellow cow, pleasing to the beholders.

Thus, the cow was defined as yellow, and despite the clarity of the matter, they returned to their insistence and evasion. God intensified the requirements upon them as they had intensified them upon His Prophet and troubled him. They came back to ask Moses to pray to God to clarify what it was, claiming that the cows looked alike to them. Moses told them that it was a cow not meant for plowing or watering, free of defects, yellow with no spots, meaning it was purely yellow. Their insistence led them to further restrictions, and they began searching for a cow with these specific characteristics. Finally, they found one belonging to an orphan, purchased it, and sacrificed it.

Moses took a part of the cow (some say its tongue) and struck the dead man with it, and he rose from death. Moses asked him about his killer, and he pointed to the murderer (it is said he only indicated the killer without speaking) and then returned to death. The Israelites witnessed the miracle of raising the dead before their eyes and heard the name of the killer with their ears. The mystery of the case, which had perplexed them for a long time due to their insistence and obstinacy, was revealed.

We would like to draw the reader's attention to the Israelites' poor etiquette towards their Prophet and their Lord. The Quranic context reflects this through their repeated use of the phrase “your Lord” when addressing Moses. They should have said to Moses, out of respect, “Pray to our Lord.” Instead, they said, “Pray to your Lord,” as if they were limiting the lordship of God to Moses and excluding themselves from the honor of servitude to God. Look at the verses and how they imply all of this. Then contemplate the irony of the context in how they merely remarked, “Now you have brought the truth,” after they had burdened their Prophet with back-and-forth communication between him and God. After they had troubled him with inquiries about the cow’s attributes, color, age, and distinctive marks, after their obstinacy and God’s intensification of their demands, they say to their Prophet when he brings them what is rare and difficult to find among cows.

At that moment, they said to him, “Now you have brought the truth,” as if he had been playing with them before, and what he brought was not the truth from the first word to the last. Then observe the implications of the context and what it suggests about their oppression: “They slaughtered it, and they were almost not going to do it.” Does not the shading of the verses suggest their obstinacy, procrastination, and argumentative nature regarding the truth? This magnificent scene reflects the position of the Israelites at the negotiation tables. It is their image at the negotiation table with their noble Prophet Moses.

The Harm Done to Moses by the Israelites:

Moses endured great suffering from his people, facing immense hardship and bearing what he did in delivering his message for the sake of God. Perhaps Moses's fundamental problem was that he was sent to a people who had endured a long period of humiliation and disgrace, living in an environment devoid of freedom, and remained surrounded by idol worship. Various influences had succeeded in creating this defeated, twisted, and weakened psyche, which was good for nothing except for torturing their prophets and reformers.

The Israelites caused Moses a torment that we, the children of this time, can grasp in terms of its impact on Moses’s pure, sensitive, and noble soul. The suffering was not limited to disobedience, ignorance, obstinacy, and idol worship, but also extended to harming Moses personally.

God said:

“O you who have believed, do not be like those who harmed Moses, and [then] Allah cleared him of what they said, and he was, in the sight of Allah, distinguished.” (Al-Ahzab, 69)

We do not know the true nature of this harm, and we dismiss the narration of some scholars who claim that Moses was a modest man who always covered himself and did not want anyone to see his body. They accused him of having a skin disease or leprosy. Therefore, God wanted to clear him of what they said, and one day he went to bathe, placing his clothes on a rock. When he emerged, the rock ran away with his clothes, and Moses ran after it naked until the Israelites saw him naked, with no blemish on his skin. We dismiss this story due to its triviality; alongside the absurdity of the rock running with his clothes, it does not give Moses the respect he deserves and contradicts his infallibility as a prophet.

We believe that the harm done to Moses was psychological; this is the type of harm that truly wounds noble souls and injures them. We do not know the specifics of this harm, but we can imagine the sinful extent to which the Israelites could reach in their torment of Moses.

The Period of Wandering:

Perhaps the greatest harm inflicted upon Moses was the refusal of the Israelites to fight for the establishment of the doctrine of monotheism on earth, or at least to allow this doctrine to settle in a place where it could be safe and practice its worship in peace. The Israelites rejected the fight, saying to Moses the famous words: “Go, you and your Lord, and fight; we are sitting right here.”

With this mentality, God decreed upon them a period of wandering. The decree specified a full forty years, during which the Israelites wandered for forty years until an entire generation perished. The defeated and broken generation, worn out from within, was replaced by a new generation born amid the chaos of wandering and the harshness of exile. This new generation was not raised in a pagan environment, nor did the absence of freedom cripple their spirit. They did not experience defeat from within; they could no longer comprehend why their parents were aimlessly wandering without purpose in a wilderness that seemed to have no beginning or end—except for the fear of encountering the enemy. This generation was ready to pay the price for its humanity and dignity with their blood. They did not say to Moses, “Go, you and your Lord, and fight; we are sitting right here.”

A new generation that embraced the values of military courage emerged, as an essential part of the fabric of any monotheistic religion. Finally, this generation was born amidst the forty years of wandering.

It was decreed that Moses, in addition to his suffering and to elevate his rank with God, would not behold this generation with his own eyes. Moses, peace be upon him, died before the Israelites entered the land that God had decreed for them.

The Messenger of Allah, peace be upon him, said when his people were harming him for the sake of Allah: "Moses was harmed more than this, yet he remained patient."

Aaron passed away shortly before Moses. As Moses approached his end, he was still in the wilderness. He prayed to his Lord: “O Lord, bring me close to the holy land, the distance of a stone’s throw.”

He loved to die close to the land he had migrated to and urged his people to it. However, he could not, and he died in the wilderness. He was buried near a red dune, which was mentioned by the last of God’s prophets on earth during his night journey. Muhammad (peace be upon him) said: "When I was taken on the night journey, I passed by Moses while he was standing and praying in his grave near the red dune."

Regarding the death of Moses (peace be upon him), Al-Bukhari narrates in his Sahih from Abu Huraira (may Allah be pleased with him): "The Angel of Death was sent to Moses (peace be upon them both), and when he came to him, he slapped him—meaning he struck him on the face, causing his eye to be injured and blinded. He returned to his Lord and said: 'You sent me to a servant who does not want to die.' God restored his eye and said: 'Return and tell him to place his hand on the back of a bull; for every hair that his hand covers, he will have a year of life.' Moses asked: 'O Lord, then what?' God replied: 'Then death.' He said: 'Now, let me ask You to bring me closer to the holy land, even by a stone's throw away.' The Messenger of God (peace be upon him) said: 'If I were there, I would have shown you his grave, alongside the road, near the red dune.'"

Moses (peace be upon him) died in the wilderness, and Joshua bin Nun took charge of the Children of Israel.

"I ask Allah, the Exalted, to grant success to everyone in what pleases Him, to rectify our hearts and our actions altogether, and to guide us to His straight path. Indeed, He is All-Hearing and Near. May peace and blessings be upon our Prophet Muhammad, and upon his family and companions."

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