In the name of God, the Merciful, the Beneficent

And, indeed, We showed Pharaoh all Our signs, but he called them lies and refused (to take heed).

He said: “Have you, Moses, come to drive us out of our land with your magic? In that case, we shall most certainly produce for you magic to match it. Set, then, for us an appointment which neither we nor you shall fail to keep, at a suitable place.”

Answered Moses: “Your appointment shall be the day of the Festival; and let the people assemble when the sun is risen high.”

Thereupon Pharaoh withdrew and put together the artful scheme which he would pursue; and then turned up (for the appointment).

(Ta Ha: 20: 56-60)

The scene the Surah portrays of the confrontation between Moses and Pharaoh is one where the latter realizes that he has no argument to reply to Moses. He did not like to be reminded that he originated from the earth and to it he returns and then he is resurrected. Nor did he have any trick to produce in reply to the two miraculous signs Moses showed him. Furthermore, he had no response to make against God’s signs in the universe. Hence, he resorted to an old ploy, often used by tyrants and opponents of God’s messages.

Pharaoh simply stopped arguing. He realized that Moses had the stronger argument, supported by the clearest proof, namely, God’s signs seen everywhere in the universe, as well as his two special signs. Pharaoh pointed a finger of accusation 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 deception of the senses that could 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 magic spell may be physically and psychologically affected, as though the magic 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 transformation.

“He said: Have you, Moses, come to drive us out of our land with your magic?” 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 any moral or ethical considerations. They are prepared to silence the voice of even their own conscience and honor. 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 to do hard labor.

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?” To Pharaoh, such a release constituted a step toward ousting him from government.

According to Pharaoh’s thinking, Moses was making this demand for the release of the Israelites for no other reason, and all that 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.” Tyrannical rulers cannot see beyond that. They think that those who advocate a Divine faith simply use it as a cover for a worldly aim. They imagine that they only want to take over the government. When they realize that those 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 try to respond with something of apparently similar nature.

Their thoughts run in this way: if the advocate of a message is resorting to magic, then we will produce similar magic; if he uses fine words, these are at our command; if he advocates moral values, we will support high moral values; if he does good and benevolent work, we will do the same. These tyrants do not understand that the 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 motives, Pharaoh asks Moses to set an appointment for his confrontation with the sorcerers. In order to give an appearance of power, Pharaoh leaves it to Moses to choose the time: “Set, then, for us an appointment.” In order to give an even stronger impression of his confidence, he re-emphazises the importance of that appointment “which neither we nor you shall fail to keep.” He only asks for the match to be in an open area for the challenge to be seen, “at a suitable place.”

Moses accepts Pharaoh’s challenge and sets the appointment on a day of a festival when the people of Egypt are in a mood of celebration, 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.” Thus he sets the best time when everything is at its clearest and the people would be out 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.

“Thereupon Pharaoh withdrew and put together the artful scheme which he would pursue; and then turned up (for the appointment).” In this short verse, the Surah sums up all what Pharaoh said, the advice he was given by the powerful elite in his government, the discussion with the sorcerers and his encouragement and promises of rich reward to them, as well as the schemes he and his advisers finally plotted. Indeed, this short verse shows three successive movements: Pharaoh’s withdrawal into his own quarters, mapping up his strategy and turning up for the confrontation.

We will discuss what happened in this confrontation next week, God willing.