the lectures of Nekounam Session 1453
The present book, with a profound focus on verses 87 and 88 of Surah Yunus from the Holy Quran, examines the dialogue of Prophet Moses (Peace Be Upon Him) with the Lord in confronting Pharaoh and his entourage. These verses, bearing deep theological and ethical layers, describe Pharaohs and his courts material blessings, Moses supplication for the destruction of their wealth and the hardening of their hearts, and fundamental questions regarding the role of the prophets in guidance and the enforcement of Divine justice. This writing endeavours, through eloquent and dignified language, to present Quranic concepts analytically yet spiritually to the reader, as if the verses serve as a mirror reflecting the existential truth of humanity and society before their eyes.
وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ وَأَخِيهِ هَارُونَ أَن تَبَوَّآ لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ ۗ وَبَشِّرِ الْمُؤْمِنِينَ
Translation: And We revealed to Moses and his brother Aaron that you shall prepare dwellings for your people in Egypt and make your houses places of prayer, and establish the prayer; and give glad tidings to the believers.
This verse marks the commencement of the divine discourse with Moses and Aaron (Peace Be Upon Them), wherein God commands them to prepare homes for their people in the land of Egypt and to designate these homes as qiblahs for worship. This command signifies not merely the provision of physical shelter but also the establishment of spiritual and social foundations for the Children of Israel. The establishment of prayer, as the pillar of religion, alongside the glad tidings to the believers, manifests hope and divine mercy that even amidst the hardships of Egypt, the light of guidance will be bestowed upon the community. This verse is like a seed planted in Egyptian soil, destined to grow into the sapling of faith and steadfastness against Pharaohs oppression.
وَقَالَ مُوسَىٰ رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيَضِلُّوا عَن سَبِيلِكَ ۖ رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ
Translation: And Moses said: Our Lord, surely You have given Pharaoh and his nobles ornamentation and wealth in the life of this world. Our Lord, that they may lead astray from Your path. Our Lord, obliterate their wealth and harden their hearts so that they do not believe until they see the painful punishment.
In this verse, Moses (Peace Be Upon Him) engages in dialogue with his Lord, referencing the material blessings bestowed upon Pharaoh and his associates (the nobles). The term "Znah" (ornamentation) here reflects the deceptive allurements of worldly life: outward beauty, luxurious garments, physical well-being, and even social status and political power. These adornmentsmanifested through jewellery, fine clothing, or nourishment leading to satisfaction and healthare abundantly evident in the life of Pharaoh and his court. The term "wealth" denotes the material riches encompassing Pharaoh and his followers, which have ensnared them in negligence and misguidance.
Moses (Peace Be Upon Him) in this discourse highlights the contradiction between material blessings and Pharaohs misguidance. These blessings, which could have been instruments for gratitude and servitude, have become tools of arrogance and estrangement from God in the hands of Pharaoh and his nobles. This depiction resembles a painting presenting the deceptive face of the world before the eyes of man, inviting contemplation on the reality of blessings.
Verse 88 of Surah Yunus, by describing the material blessings of Pharaoh and his nobles, reminds the reader that the world, with all its beauty and possessions, can be a snare preventing a person from the path of truth. This section, emphasising the concept of "Znah", invites reflection on the nature of material blessings and their role in either guidance or misguidance.
Continuing verse 88, Moses (Peace Be Upon Him) makes a profound and simultaneously thought-provoking supplication: "Our Lord, obliterate their wealth and harden their hearts so that they do not believe until they see the painful punishment." The word "Obliterating" refers to the complete annihilation of their wealth, while "hardening their hearts" alludes to their hearts becoming impenetrable and locked in disbelief and misguidance. Although this supplication appears as a curse, it raises fundamental questions in the readers mind: Is this prayer compatible with the prophetic status, whose foremost duty is guidance? Has Moses (Peace Be Upon Him) despaired of guiding Pharaoh and his nobles and thus turned to the implementation of Divine justice?
This supplication acts like a blade that tears through the veil of negligence, revealing the unyielding nature of Pharaoh and his entourage. The Quran, in multiple verses, including Surah Al-A'raf, verse 134, points to Pharaohs obstinacy and denial. This prayer can be understood as a reaction to that obstinacy, wherein Moses (Peace Be Upon Him) asks God to destroy Pharaohs wealththe instrument of his tyranny and misguidanceand to seal their hearts, which have refused to accept the truth.
One of the central questions raised by this verse is the apparent contradiction between Moses curse and the prophets role as guides. How can a Prophet of steadfast resolve, whose mission is to call to truth and guide creation, curse a people? This question provokes reflection on the nature of prophethood and Divine justice. From an exegetical standpoint, this prayer may be interpreted as the result of Moses despair in reforming Pharaoh and his nobles, who, by their own choice, resisted the Divine invitation. This curse is not out of personal anger but aligns with the enforcement of Divine justice whereby the misguided receive the recompense for their deeds.
The concluding phrase of the verse poses another question: Will Pharaoh and his nobles believe after witnessing the punishment, or will they remain deprived of faith even then? The Qurans emphasis on "do not believe" indicates that even facing the painful torment will not return their hardened hearts to belief. This aligns with other Quranic verses, such as Surah Ghafir, verse 85, which mentions the sealing of some disbelievers hearts due to their chosen disbelief. This phrase acts as a key unlocking the truth that faith is the result of free will and acceptance, not the compulsion of punishment.
Moses supplication in verse 88 of Surah Yunus portrays the tension between guidance and Divine justice. Although seemingly a curse, it is fundamentally a request for the execution of Divine will against Pharaohs oppression and arrogance. This section encourages the reader to contemplate the role of prophets in administering justice and the necessity of avoiding misguidance.
This section compares Moses supplication with the prayer of Prophet Noah (Peace Be Upon Him) in Surah Nuh, verse 26:
وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا
Translation: And Noah said: My Lord, do not leave upon the earth any of the disbelievers dwelling.
This prayer, resembling Moses curse, represents the Divine tradition in enforcing justice against rebellious and tyrannical peoples. Both prophets, confronted with the obstinacy and disbelief of their communities, implored God for retribution. This similarity acts as a thread linking the stories of the prophets and illustrates that cursing, in particular circumstances, forms part of the prophetic mission in response to oppression.
The comparison between Moses and Noahs prayers reveals another dimension of the prophetic missions truth. This section invites reflection on the prophets role in upholding Divine justice and the importance of resistance against oppression.
One of the profound lessons of this exegesis is the recommendation to keep the heart free from resentment. In this regard, a teaching from a religious scholar is cited, stating that one should cleanse the heart of rancour before sleep and forgive all, including enemies, to attain inner peace and restful sleep. This counsel resembles pure water washing away the pollution of resentment from the heart, guiding a person towards tranquillity and servitude.
This lesson is reinforced by examples of forgiveness even towards adversaries such as Yazid and Shimr. A believer responds to injustice not with rancour but with forgiveness and entrusting matters to Divine will. This teaching corresponds with Quranic instructions, such as in Surah Al-Imran, verse 159, which highlights the Prophet Muhammads (Peace Be Upon Him and His Progeny) gentleness and forgiveness.
In describing Pharaohs and his nobles ornamentation and wealth, Moses (Peace Be Upon Him) refers to the deceitfulness of worldly life. This description raises questions: Has the Prophet envied these material manifestations? Or is this depiction solely to highlight Pharaohs misguidance? From an exegetical perspective, the description does not stem from envy but aims to reveal the contradiction between material blessings and Pharaohs misguidance. This point serves as a warning to mankind to beware of the worlds deceits.
This section, emphasising ethical and spiritual lessons, invites the reader to reflect on the importance of forgiveness, abstaining from resentment, and distancing oneself from the worlds deceitfulness. Rooted in Quranic teachings, these lessons guide the individual towards an elevated and spiritual life.
