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Allen S. Maller

The Qur’an’s Views of the Hebrews in Egypt

The Muslim Qur’an mentions Prophet Moses as a very prominent prophet and messenger of God, and the most frequently mentioned individual in the Quran, his name being mentioned 136 times, and his life being narrated and recounted more than that of any other prophet including the Last Prophet: Prophet Muhammad.

The Children of Israel were blessed with many prophets who were the descendants of the Children of Israel/Ya’qub who generation after generation urged all parts of the Jewish people to stay firm in their covenant with God. This prophetic ongoing concern is expressed in the Qur’an “When death approached Ya’qub, he said to his (12) sons, ‘Who will (you) worship after I am gone?’ They answered, ‘We will worship your God, the God of our forefathers, (Prophets) Abraham, Ishmael, Isaac, the One God. To Him we will surrender ourselves’” (2:132)

When Musa (Moses) is sent by Allah he comes not primarily to warn or rebuke the Children of Israel (his own people) but he is sent “to Pharaoh” ( 20:24, 51:38, 73:15 and 79:17), “to Pharaoh and his chiefs” (al-mala) (7:103, 10:75, 11:97, 23:46, and 43:46) “to Pharaoh and his people” (27:12).

Prophet Moses was sent to Pharaoh to warn him of the destruction that will fall on Egypt if he doesn’t stop setting himself up as a God, and doesn’t let the Children of Israel go free.

Musa came to rebuke Pharaoh and to rescue the Children of Israel. Only when the Jewish nation is free from Egyptian bondage, do they receive the Torah from God, by the hand of Moses without any mediation of an angel.

As opposed to the accusations of some people who blame the Qur’an for being antagonistic toward Jews, the Qur’an’s many narrations of events in Jewish history, when a part of the Jewish People were disloyal to the nation’s covenant with God, are selected archetypal events for all humanity to learn from. The Qur’an often states that a party of Jews were faithful to the covenant with God, while another part of the community was not.

Perhaps the fact that the spiritual history of the Children of Israel was so well known in Arabia is a simple explanation of this. Or perhaps the Qur’an views the Jews as an ongoing illustration of a religious community striving to live up to its covenant with God. I offer the following understanding of a part of the tenth chapter of the Qur’an in the clearest English translation.

10: 74. Then, after him (Prophet Noah) We sent (thousands of) messengers to their (own) people. They came to them with clear proofs, but they would not believe in anything they had already rejected. Thus We set a seal on the hearts of the hostile.
75. Then, after them, We sent Moses and Aaron with Our proofs to Pharaoh and his dignitaries. But they acted arrogantly. They were sinful people.
76. And when the truth came to them from Us, they said, “This is clearly sorcery.”

77. Moses said, “Is this what you say of the truth when it has come to you? Is this sorcery? Sorcerers do not succeed.”
78. They said, “Did you come to us to divert us from what we found our ancestors following, and so that you become prominent in the land? We will never believe in you.”
79. Pharaoh said, “Bring me every experienced sorcerer.”
80. And when the sorcerers came, Moses said to them, “Throw whatever you have to throw.”
81. And when they threw, Moses said, “What you produced is sorcery, and God will make it fail. God does not foster the efforts of the corrupt.”
82. “And God upholds the truth with His words, even though the sinners detest it.”

83. But none believed in Moses except some children (descendants) of His (Children of Israel) people, for fear that Pharaoh and his chiefs would persecute them. Pharaoh was high and mighty in the land. He was a tyrant.
84. Moses said, “O my people, if you have believed in God, then put your trust in Him, if you have submitted.”

85. They (the Hebrews: Prophet Abraham was the first person to be called a Hebrew {Genesis 14:13}) said, “In God we have put our trust. Our Lord, do not make us victims of the (Egyptian) oppressive people.”
86. “And deliver us, by Your mercy, from the disbelieving people.”
87. And We inspired Moses and his brother (Aaron) , “Settle your people in Egypt, and make your homes places of worship, and perform the prayer, and give good news to the believers.” (For a few generations following Prophet Joseph’s death things went well; but when the 19th dynasty took over they oppressed the Children of Israel.)

88. Moses said, “Our Lord, you have given Pharaoh and his chiefs splendor and wealth in the worldly (material) life. Our Lord, for them to head away from Your path. Our Lord, obliterate their wealth, and harden their hearts (God declares he will harden Pharaoh’s heart three times Exodus 4:21; 7:3; 14:4 and six times he actually hardens Pharaoh’s heart (Exodus 9:12; 10:1; 10:20; 10:27; 11:10; 14:8), (yet) they will not believe until they see the painful torment.”
89. He (God) said, “Your prayer has been answered, so go straight, and do not follow the path of those who do not know.” (Prophet Moses is the only one of God’s 313 messengers who God spoke to “face to face”.)

90. And We delivered the Children of Israel across the sea. Pharaoh and his troops pursued them, defiantly and aggressively. Until, when he was about to drown, he said, “I believe that there is no god except the One the Children of Israel believe in, and I am of those who submit.”

(Pharaoh’s submission is not mentioned in the Torah; but it is mentioned in a rabbinic text that explains that when Pharaoh called out after Moses leaves “and may you bring a blessing upon me also!” (Exodus 12:32) this means that Pharaoh admits he was lacking in prayer, and God does not forgive someone until he has persuaded his victim neighbor to forgive him as well. (Mekhilta De-Rabbi Shimon Bar Yohai, Pisha 15:4, p.50)

91. Now? When you have rebelled before, and been of the mischief-makers?
92. Today We will preserve (mummify) your body, so that you become a sign for those after you. But most people are heedless of Our signs.

93. And We settled the Children of Israel (in the Land of Israel), in a position of honor, and provided them with good things. They did not differ until knowledge came to them. Your Lord will judge between them on the Day of Resurrection regarding their differences.

94. If you are in doubt about what We revealed to you, ask those who read the Scripture before you. The truth has come to you from your Lord, so do not be of those who doubt.
95. And do not be of those who deny God’s revelations, lest you become one of the losers.

“We have revealed to you ˹O Prophet˺ this Book with the truth, as a confirmation of previous Scriptures and a supreme authority on them. So judge between them by what Allah has revealed, and do not follow their desires over the truth that has come to you.

To each of you We have ordained a code of law and a way of life. If Allah had willed, He would have made you one community, but His will is to test you with what He has given each of˺ you. So compete with one another in doing good. To Allah you will all return, then He will inform you (of the varies truths) regarding your differences.” (Qur’an 5:48)

About the Author
Rabbi Allen S. Maller has published over 850 articles on Jewish values in over a dozen Christian, Jewish, and Muslim magazines and web sites. Rabbi Maller is the author of "Tikunay Nefashot," a spiritually meaningful High Holy Day Machzor, two books of children's short stories, and a popular account of Jewish Mysticism entitled, "God, Sex and Kabbalah." His most recent books are "Judaism and Islam as Synergistic Monotheisms' and "Which Religion Is Right For You?: A 21st Century Kuzari" both available on Amazon.
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