Surah Al-Qasas 28:3

نَتْلُو عَلَيْكَ مِن نَّبَإِ مُوسَىٰ وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ

28:3 In this narration people with faith (لِقَوْمٍ يُؤْمِنُونَ) are addressed in the first place. The Arabic word used for “narration” is Nabâ نَّبَإِ and notأساطير means an account of great importance that contains prophecy. Thus this account should be read as Nabâ and not as Asâtîr, which is a compilation of words and lines (cf. 23:83). Narrations of Moses should not be read as a story of magic and counter-magic. For the benefit of all, the Holy Qur’ân expresses its purpose in an outward fashion, catering to the less educated people among its readers and listeners. This is in the same way that the language of the Apostles is outwardly simple for reaching a wide audience. The one who does not delve into the depths of its meanings, and cannot see beyond the outward forms, wonders about its outward manifestations and says, “This is the garment of a Great King.” The one with refined spiritual wisdom and understanding probes the depths to look for pearls in the garment of the Great King. He examines the quality of this garment and thereby realizes the respect to be commanded by the one wearing it: he knows there is someone worthy of it. The Prophets in their messages combine the outward form for the public and the inward meaning for the special believers. This was in the wisdom in Mosess words when he said, “I fled from you (Pharaoh) because I apprehended injustice from you.” Moses did not say, “I fled from you because of my desire for safety and well-being” (21:26). Similarly, Moses gave two answers to the question of Pharaoh, “What is this Sustainer of all the worlds?” ( Rabb al-‘Âlamîn cf. 26:23). The first reply was for those who have deep insight and absolute faith –Yu’qinûn يؤقنون (cf. 26:24, 20:72-73) when he said, “He is the Lord of the heavens and the earth and of all that lies between the two, your Lord and the Lord of your forefathers if you have faith.” His second reply was for those who depend only on their power of intellect and reason (‘Aql عَقل, cf. 26:28) when he said, “The Lord of the east and the Lord of the west and all that which lies between the two, if you could only use your senses.”

Many aspects of this narration are symbolic and require a different approach. Great spiritual scholars of Islam point out parallels to the life of the Holy Prophet (pbuh) and Islamic history. They interpret it as an explanation of the Qur’ânic statement, “Humankind! Now, We have sent a Messenger to you who is a witness over you, just as We sent a Messenger towards Pharaoh” (73:15). The Qur’ânic Pharaoh stands for an arrogant, unbelieving, self-deifying human being, one who knows the Truth but in his heart conceals it (kufrكفر). The inward realization of Pharaohs faith is reaffirmed at the point of his death when he says, “I confess and believe that there is no One worthy of worship but He, in Whom the children of Israel have believed and I am of those who submit.” The staff, the serpents, the golden calf, the spell is all symbols maintaining significance at all times.