Surah Ta Ha (Ta Ha) 20 : 57

Overview (Verses 57 - 59)

How to Avoid a Losing Argument
 
Pharaoh simply stopped arguing. He realized that Moses had the stronger case, supported by the clearest proof, namely, God’s signs seen everywhere in the universe, as well as his own two special signs. Hence, he resorted to an old ploy, often used by tyrants and opponents of God’s messages. He pointed an accusing finger at Moses, describing him as a sorcerer, claiming that it was through sorcery that Moses turned the staff into a snake and made his hand look shining white, without blemish. Magic was the thought presenting itself immediately to Pharaoh, because it was widely practised in Egypt. The two signs given to Moses seemed, on the surface, similar to magic, which is no more than the deception of the senses that could sometimes lead to false feelings so as to produce tangible effects. Thus, under the influence of magic, a man may see things that are not present, or he may see them in a form other than their own. At times a person who is under a magical spell may be physically and psychologically affected, as though the spell has had its effect on him in reality. But Moses’ signs were not of this sort. They were signs given to him by God, the Creator of all things, the One who can bring about both temporary and permanent transformations.
 
“He said: Have you, Moses, come to drive us out of our land with your magic?” (Verse 57) It appears that the persecution of the Israelites was motivated by political reasons, with Pharaoh fearing that their numbers would increase to give them numerical strength. For the sake of retaining power and maintaining their rule or kingdom, tyrants will commit the most ghastly and inhumane crimes, paying no heed to moral or ethical considerations. They are prepared to silence the voice of even their own conscience and honour. Thus, Pharaoh pursued a policy of weakening and humiliating the Israelites, killing their male offspring and sparing the females, while forcing the adults among them into hard labour. Therefore Moses and Aaron demanded their release, saying to him: “Let the children of Israel go with us, and oppress them no more.” (Verse 47) His reply to their request was indicative of his fears: “Have you, Moses, come to drive us out of our land with your magic?” (Verse 57) To Pharaoh, such a release was a step towards ousting him from government.
 
According to Pharaoh’s thinking, Moses made this demand for the release of the Israelites for no other reason, and the only thing he was prepared to put forward in support of his demand was an act of sorcery. It was easy, therefore, to reply to him in kind: “In that case, we shall most certainly produce for you magic to match it.” (Verse 58) Tyrannical rulers cannot see beyond the obvious. They think that those who advocate a divine faith use it as a cover for worldly aims. They imagine that they want to take over the reins of government. When they realize that such advocates of faith have something miraculous, either of the type given to Moses or something that touches people’s hearts and wins them over, they respond with something of an apparently similar nature. Their thoughts run along the following lines: if the advocate of a message resorts to magic, then we will produce similar magic; if he uses fine words, these are also at our command; if he advocates moral values, we will support high moral values; if he does good and benevolent works, we will do the same. Such tyrants do not understand that advocates of a divine message rely on their faith and on God’s support. These are the weapons which ensure their triumph.
 
With such thinking and motivation, Pharaoh asks Moses to set an appointment for his confrontation with the sorcerers. In order to give the appearance of power, Pharaoh leaves it to Moses to choose the time: “Set, then, for us an appointment.” (Verse 58) In order to give an even stronger impression of his confidence, he re- emphasizes the importance of that appointment “which neither we nor you shall fail to keep.” (Verse 58) He only asks for the match to be in an open area for the challenge to be seen, “at a suitable, open place.” (Verse 58) Moses accepts Pharaoh’s challenge and sets the appointment for a festival day when the people are in the mood to celebrate, gathering in the main squares and open areas: “Answered Moses: Your appointment shall be the day of the Festival; and let the people assemble when the sun is risen high.” (Verse 59) Thus he sets the best time when everything is at its clearest and people will be out and about in numbers. He does not set a very early time when people would still be at home, nor at midday when the heat could prevent their gathering, nor in the evening when darkness might discourage their attendance or impair their vision.
 
Thus ends the first scene of confrontation between faith and tyranny. The curtains fall to be raised again and we see the match in full view.
 

Overview (Verses 57 - 59)

How to Avoid a Losing Argument
 
Pharaoh simply stopped arguing. He realized that Moses had the stronger case, supported by the clearest proof, namely, God’s signs seen everywhere in the universe, as well as his own two special signs. Hence, he resorted to an old ploy, often used by tyrants and opponents of God’s messages. He pointed an accusing finger at Moses, describing him as a sorcerer, claiming that it was through sorcery that Moses turned the staff into a snake and made his hand look shining white, without blemish. Magic was the thought presenting itself immediately to Pharaoh, because it was widely practised in Egypt. The two signs given to Moses seemed, on the surface, similar to magic, which is no more than the deception of the senses that could sometimes lead to false feelings so as to produce tangible effects. Thus, under the influence of magic, a man may see things that are not present, or he may see them in a form other than their own. At times a person who is under a magical spell may be physically and psychologically affected, as though the spell has had its effect on him in reality. But Moses’ signs were not of this sort. They were signs given to him by God, the Creator of all things, the One who can bring about both temporary and permanent transformations.
 
“He said: Have you, Moses, come to drive us out of our land with your magic?” (Verse 57) It appears that the persecution of the Israelites was motivated by political reasons, with Pharaoh fearing that their numbers would increase to give them numerical strength. For the sake of retaining power and maintaining their rule or kingdom, tyrants will commit the most ghastly and inhumane crimes, paying no heed to moral or ethical considerations. They are prepared to silence the voice of even their own conscience and honour. Thus, Pharaoh pursued a policy of weakening and humiliating the Israelites, killing their male offspring and sparing the females, while forcing the adults among them into hard labour. Therefore Moses and Aaron demanded their release, saying to him: “Let the children of Israel go with us, and oppress them no more.” (Verse 47) His reply to their request was indicative of his fears: “Have you, Moses, come to drive us out of our land with your magic?” (Verse 57) To Pharaoh, such a release was a step towards ousting him from government.
 
According to Pharaoh’s thinking, Moses made this demand for the release of the Israelites for no other reason, and the only thing he was prepared to put forward in support of his demand was an act of sorcery. It was easy, therefore, to reply to him in kind: “In that case, we shall most certainly produce for you magic to match it.” (Verse 58) Tyrannical rulers cannot see beyond the obvious. They think that those who advocate a divine faith use it as a cover for worldly aims. They imagine that they want to take over the reins of government. When they realize that such advocates of faith have something miraculous, either of the type given to Moses or something that touches people’s hearts and wins them over, they respond with something of an apparently similar nature. Their thoughts run along the following lines: if the advocate of a message resorts to magic, then we will produce similar magic; if he uses fine words, these are also at our command; if he advocates moral values, we will support high moral values; if he does good and benevolent works, we will do the same. Such tyrants do not understand that advocates of a divine message rely on their faith and on God’s support. These are the weapons which ensure their triumph.
 
With such thinking and motivation, Pharaoh asks Moses to set an appointment for his confrontation with the sorcerers. In order to give the appearance of power, Pharaoh leaves it to Moses to choose the time: “Set, then, for us an appointment.” (Verse 58) In order to give an even stronger impression of his confidence, he re- emphasizes the importance of that appointment “which neither we nor you shall fail to keep.” (Verse 58) He only asks for the match to be in an open area for the challenge to be seen, “at a suitable, open place.” (Verse 58) Moses accepts Pharaoh’s challenge and sets the appointment for a festival day when the people are in the mood to celebrate, gathering in the main squares and open areas: “Answered Moses: Your appointment shall be the day of the Festival; and let the people assemble when the sun is risen high.” (Verse 59) Thus he sets the best time when everything is at its clearest and people will be out and about in numbers. He does not set a very early time when people would still be at home, nor at midday when the heat could prevent their gathering, nor in the evening when darkness might discourage their attendance or impair their vision.
 
Thus ends the first scene of confrontation between faith and tyranny. The curtains fall to be raised again and we see the match in full view.