Moses – Mûsâ
Moses is one of the most important figures in both the Bible and the Qur’an. He is one who has been given revelation, and he is also called to lead his people. In this way he is seen, by Muslims, as a forerunner of Muhammad.
Bible
The Torah, the first five books of the Jewish bible (which Christians call the Pentateuch), is attributed to Moses, though most biblical scholars maintain that these books are based on a number of traditions.
Exodus tells the story of Moses: his birth and early life; his call to lead the people of Israel out of Egypt; the journey to the Promised Land; the Covenant that God makes with his people.
Leviticus is taken up with legislation.
Numbers resumes the account of the journey through the desert.
Deuteronomy, in the framework of discourses of Moses, reflects on the religious meaning of the events that have taken place. It tells of the last days of Moses.
Qur’an
There is no sura bearing the name of Moses, but there are several long passages remembering his story: 2: various passages; 5:20-25; 7:103-160; 10:75-93; 20: 9-98; Q 28: 2-43.
Some significant passages:
God said…”Indeed We showed you [Moses] favour before. We inspired your mother, saying, “put your child into the chest, then place him in the river. Let the river wash him on to its bank, and he will be taken in by an enemy of Mine and his”… You sister went out saying, “Shall I show you someone who will nurse him?” then We returned you to your mother so that she could rejoice and not grieve (Q 20:37-40).
The cryptic style of the Qur’an is evident. It is not said here why the male child has to be put in a chest and entrusted to the waters, nor is there any explicit mention of Pharaoh’s daughter. The Qur’an is recalling stories that are already well known, so not everything has to be repeated.
Later you killed a man, but We saved you from distress and tried you with other tests. You stayed among the people of Midian for years, then you came here as I ordained. I have chosen you for Myself.
(Q 20:40-41)
Remember when We gave Moses the Scripture, and the means to distinguish [right and wrong], so that you might be guided (Q 2:53).
To Moses God spoke directly (Q 4:164).
This is why Moses is called Kalîm Allâh.
He [Moses] saw a fire and said to his people, “Stay here, I can see a fire. Maybe I can bring you a flaming brand from it or find some guidance there.” When he came to the fire, he was called: “Moses! I am your Lord. Take off your shoes: you are in the sacred valley of Tuwa. I have chosen you, so listen to what is being revealed. I am God; there is no god but Me, so worship Me and keep up the prayer so that you remember Me“ (Q 20:10-14).
We can take notice of the curiosity of Moses – he goes to examine the fire – but also of his charity, he could get from the fire ‘a flaming brand’ with which to light a fire for his family, but also ‘guidance’ (hudâ), in the material sense, the right path in the desert or a path that leads to water, but also in the spiritual sense, the right religion. Then Moses is called by his own name, and the one addressing him establishes a personal relationship with him: “I am your Lord”.
Muslims see in Moses a model of Muhammad, as one favoured by God, recipient of revelation, chosen for a mission.
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