وَلَقَد أَرسَلنا موسىٰ بِآياتِنا إِلىٰ فِرعَونَ وَمَلَئِهِ فَقالَ إِنّي رَسولُ رَبِّ العالَمينَ

And verily We sent Moses with Our signs unto Pharaoh and his chiefs, and he said: ‘I am a messenger of the Lord of the worlds.’

EXEGESIS

The letter lām in laqad (verily) is a particle of oath, as the particle qad itself denotes certainty. So, the verse commences with an implicit oath and an emphatic tone.[1]

Āyātinā (our signs) refers to the miracles that were given to Prophet Moses (a), the most important of which was the staff that turned into a snake and the shining hand.[2]

The iḍāfah construct of the noun āyāt (signs) with the attached possessive pronoun nā (our), highlights the fact that miracles should always be seen as bestowals of the Almighty, underscoring that prophets possess no independent authority in this matter.[3]

Malaʾihi (his chiefs) is derived from the root malaʾa denoting ‘filling’[4] or ‘plenitude’.[5] It characterises a distinguished assembly whose combined prestige, wealth, and commanding presence metaphorically ‘fills’ the eyes of beholders and the spaces they occupy. In Quranic usage, the malaʾ refers to a sociopolitical establishment – the oligarchy or inner circle surrounding autocratic figures such as Pharaoh.

EXPOSITION

This verse marks a clear transition within the chapter and shifts focus from the attitude of the polytheists described thus far. Until now, the text characterised their rejection of Prophet Muhammad (s) as relying on fragile pretences, particularly their criticism regarding his supposed absence of wealth and status. The following verses present the story of Prophet Moses (a) and Pharaoh, where similar themes can be observed. As such, these verses can be seen as a response to the claims made by the polytheists in verse 31, since, as will be seen, Pharaoh made an identical claim against Prophet Moses (a).[6] In addition, this set of verses can be regarded as an answer to the question posed in the previous verse: Ask those of Our apostles We have sent before you: did We set up any gods besides the All-Beneficent to be worshipped?, as well as a form of consolation for Prophet Muhammad (s) by reminding him that previous prophets went through similar hardships.[7] This set of verses can also be an explication of what was briefly surmised in verses 6-8, How many a prophet We have sent to the ancients! There did not come to them any prophet but that they used to deride him. So We destroyed those who were stronger than these, and the example of the ancients has passed.[8]

And verily We sent Moses with Our signs: divine apostles, apart from having impeccable character, are endowed with miracles as proof of being sent by God.[9] Prophet Moses (a) was no different, and the Quran describes the different miracles given to him in various verses. In 28:32, the two main miracles – the staff and the shining hand – are referred to, These shall be two proofs from your Lord to Pharaoh and his elite, whilst in 27:12 an allusion is made to nine miracles, among nine signs for Pharaoh and his people (see also 17:101). In 20:56, God declares that Pharaoh was shown all the signs, thus leaving him no excuse, Certainly We showed him all Our signs. But he denied [them] and refused [to believe them].

Unto Pharaoh and his chiefs: the Quran repeatedly mentions that Prophet Moses (a) was sent to Pharaoh and his chiefs because they were the ones who held authority over the Children of Israel and controlled their fate. Since the purpose was to secure the release of the Children of Israel from oppression, the divine address was directed to the ruling power responsible for their enslavement: So approach him and say: ‘We are the apostles of your Lord. Let the Children of Israel go with us, and do not torture them! We certainly bring you a sign from your Lord, and may peace be upon him who follows guidance’ (20:47). See also 26:16-17 and 44:17-18.[10]

However, this does not negate the fact that Prophet Moses (a) also sought to guide Pharaoh. The Quran explicitly portrays Prophet Moses (a) addressing Pharaoh with the aim of inviting him to righteousness and purification, as indicated in passages such as, And speak to him with gentle speech; perhaps he may take heed or fear [God] (20:44), and, Then say: ‘Would you be willing to purify yourself?’ (79:18).

It is noteworthy that the chiefs of the community are implicated in many different verses for their significant role in preventing the masses from accepting the message of the prophets. The Quran discusses the chiefs of the Queen of Sheba (27:29), the Quraysh (38:6), the people of Prophet Hūd (a) (7:65), the people of Prophet Shuʿayb (a) (7:88), and the king in the story of Prophet Joseph (a) (12:43).

Prophet Moses (a) describes himself as a messenger of the Lord of the worlds. This is in contrast to the claim of Pharaoh, who told his people, If you take up any god other than me, I will surely make you a prisoner! (26:29), and declared emphatically, O [members of the] elite! I do not know of any god that you may have other than me (28:38), and, I am your exalted lord! (79:24).

The reference to this specific attribute of God – Lord of the worlds – is indicating that the only being that deserves to be worshipped is the one who sustains the universe, as opposed to feeble creatures such as Pharaoh.[11] Furthermore, it indicates that the central message of Prophet Moses (a), and by extension all prophets, is unity in divine lordship (tawḥīd al-rubūbiyyah), and that the act of sending apostles for the guidance of mankind is itself a manifestation of this divine lordship.[12]

Some exegetes suggest that this was a taunt at Pharaoh and his chiefs for they are also part of the worlds and thus Prophet Moses (a) was alluding to the fact that he was sent by Him who was their Lord too.[13]

Whilst the verse does not explicitly mention the response of Pharoah and his chiefs, the ensuing verse suggests that they demanded a sign or proof from Prophet Moses (a) to prove his apostleship.[14]

[1] Mizan, 18/109.
[2] Amthal, 16/66; Tabrisi, 9/77.
[3] Rahnama, 17/66.
[4] Tahqiq, 11/155.
[5] Raghib, p. 776.
[6] Amthal, 16/66; Mizan, 18/109.
[7] Makhzan, 12/33; Daqaiq, 12/74.
[8] Tasnīm, 72/97.
[9] Qaraati, 8/460.
[10] Ibn Ashur, 18/52; Hadi, 3/228.
[11] Amthal, 16/67.
[12] Rahnama, 17/66.
[13] Atyab, 13/37.
[14] Hadi, 3/228.