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Moses (a)
Moses "on Mount Tur" by Farhad Rafi'i
Moses "on Mount Tur" by Farhad Rafi'i
Name in
the Qur'an:		Musa, 136 times in 131 verses from 36 suras
Name in
the Bible:		Moses
Place of Birth:In Egypt, Approximately 250 years after Prophet Abraham
Place(s) of
Residence:		Egypt, Madyan
Name of People:Children of Israel (Banu Israel)
Before:Prophet Jesus
After:Prophet Abraham
Book:Ten Commandments • Tablets of Moses • Torah (Old Testament)
Well known
Relatives:		'Imran (father) • Yukabad (mother) • Aaron (a) (brother)
Miracle(s):Transformation of the staff into a great serpent • Splitting of the sea • Bright Hand
Contemporary
Prophet:		Aaron (a) • Shu'ayb
Followers:Asiya, wife of Pharaoh • Believer of Pharaoh's People • Jews
Religion:Judaism
Age:120 years
Era:Approximately seventeen centuries before Christ, during the wandering of the Children of Israel in the desert
Enemies:Pharaoh • Samiri
Important
Events:		Surat Bani Isra'il • Killing of the Copt • Crossing of the Children of Israel through the Sea • Calf worship of the Children of Israel • Story of Khidr and Moses • Al-Buq'a al-Mubaraka • God's speaking with Moses


Mūsā (a) or Moses is one of the determined prophets, a law-bearing prophet, and the leader of the Children of Israel. The stories and miracles of Prophet Moses (a) are mentioned in the Quran more than those of any other prophet. One of Moses's main titles is Kalim Allah (the One Who Spoke with God), which he is said to have received because God spoke to him directly and without an intermediary.

Some of the Quranic stories about Moses include his accompanying one of God's saints, who, according to Shia narrations, was Khidr, and the story of Moses being cast into the river. According to the latter story, Moses's mother, fearing that her child would be killed by Pharaoh's soldiers, placed him in a chest and cast it into the river. Moses reached Pharaoh's palace and grew up there. The story of Moses's confrontation with a Copt is another Quranic account, according to which the Copt was killed and Moses (a) was forced to flee Egypt and go to Madyan.

Prophet Moses (a) married the daughter of Prophet Shu'ayb in Median and served as a shepherd for ten years. At the age of forty, in the land of Tur, he received divine revelation and was appointed to prophethood, receiving teachings and commandments that included monotheism, the obligation of worshipping God, the performance of prayer, and the doctrine of resurrection. Together with his brother Aaron, he approached Pharaoh to demand the liberation of the Children of Israel; however, despite witnessing miracles performed by Moses, Pharaoh denied his truthfulness and persisted in persecuting the Children of Israel. By divine command, Moses departed Egypt with the Children of Israel, aided by the miracle of the splitting of the sea. Further miracles are attributed to Prophet Moses in the Quran and narrations of the Infallibles, including the transformation of his staff into a serpent and the Bright Hand.

Shi'a Muslims hold that all prophets, including Prophet Moses, are infallible from sin from the beginning of their lives to the end. However, some Sunni exegetes, relying on certain events in Moses's life mentioned in the Quran—such as the killing of the Copt and the casting down of the Tablets in anger—have questioned his infallibility. Shi'a exegetes, by presenting evidence, have explained that these incidents do not contradict the infallibility of Prophet Moses.

Numerous artistic and literary works have been produced and published about Prophet Moses, his life, and his prophethood, including the miniature painting by Mahmud Farshchian depicting the transformation of Moses's staff into a serpent. Poets such as Sa'di Shirazi, Rumi, Iqbal Lahori, and Parwin I'tisami have also composed poetry about Moses. Films have also been produced about Prophet Moses, including the feature film The Ten Commandments.

Moses, the Greatest Prophet of the Children of Israel

Moses, son of Imran[1], was the greatest prophet of the Children of Israel and the leader of that people,[2] who liberated them from Egyptian captivity and led them toward the Promised Land.[3]

Prophet Moses (a) was one of the five Prophets of Determination,[4] meaning that he was a law-bearing prophet.[5] The name Moses (a) appears 136 times in the Quran,[6] and numerous miracles of his are narrated in the Quran.[7] The Quran recounts the stories of Moses's life more than those of any other prophet.[8] He was the son-in-law of Prophet Shu'ayb.[9] Prophet Joshua was the executor of his will and his successor.[10]

The Quran introduces Moses (a) as a messenger (rasūl) and a prophet (nabī)[11] and favored him over his people due to his messengership and his direct conversation with God.[12] The Tablets[13] and the Torah were revealed to Prophet Moses.[14] He was the possessor of a heavenly book and a divine law,[15] and his law is considered the closest among the divine religions to Islam.[16]

According to Muhammad Husayn Fadlallah, a Shia scholar, the mission of Prophet Moses was not limited to a specific group or place; rather, it was universal and for all.[17] However, some researchers, based on Quranic verses and the Torah, believe that the audience of the Jewish religion and the Torah was solely the Children of Israel (the descendants of Jacob) and that it does not address other communities.[18]

Speaking with God

Main articles: God's Speech to Moses and Kalim Allah

The title "Kalim Allah" (meaning "the one to whom God spoke") is considered specific to Prophet Moses (a);[19] however, some believe that God also spoke directly to Prophet Muhammad (s) during the ascension.[20]

God spoke directly to Prophet Moses (a).[21] Nasir Makarim Shirazi holds that God created sound waves and words in space or in objects, and that His speaking was in this manner.[22] In contrast, Sayyid Muhammad Husayn Tabataba'i believes that God did not mention the manner of speaking, and that we cannot determine the nature of this conversation from the Quranic expressions.[23] According to him, God's speaking with Moses was through an intermediary[24] and was a real event that, although it had ordinary effects, did not require physical organs such as a mouth.[25]

Biography

Qur'an 19:51–52

"And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet... And We drew him near, speaking privately with him."

Prophet Moses (a), the son of Amram, is considered to be from the lineage of Levi, son of Jacob.[26] His father's name in the Torah is Amram, which in Arabic pronunciation became 'Imran, and Muslims also call him 'Imran.[27] The birth of Prophet Moses (a) occurred approximately 250 years after the death of Prophet Abraham.[28] Mas'udi in Ithbat al-Wasiyya states the interval between Moses and Abraham (a) as 468 years.[29]

Moses (a) was born in an era when Pharaoh had ordered the killing of the male children of the Children of Israel and the enslavement of their daughters.[30] According to the Torah, Pharaoh, fearing the growing power of the Children of Israel and their alliance with enemies, issued the order to kill the male children of the Children of Israel.[31] Nasir Makarim Shirazi, a Shia exegete, believes that, based on Quranic verses, Pharaoh ordered the killing of the male children of the Children of Israel to weaken them.[32] Some have attributed this order to a dream of Pharaoh. Pharaoh dreamt that a fire came toward Egypt and killed the Egyptians without harming the Children of Israel.[33] According to another report, Pharaoh dreamt that a boy would be born from the Children of Israel who would destroy his kingdom.[34]

Birth and Childhood until the Flight from Egypt

According to the Quranic verses, after the birth of Prophet Moses (a), God revealed to his mother (Yokabad[35]) to nurse her child, and when she feared for his life,[36] to place him in a chest[37] and cast it into the river, and not to worry or fear.[38]

Moses's mother, after nursing her child (according to the Torah, for a period of three months[39]), out of fear of potential dangers, placed Moses in a chest and cast it into the river,[40] and sent her daughter to follow the chest.[41] God, due to the anxiety of Moses's mother, strengthened her heart[42] and gave her the promise that He would return Moses to her and would also appoint him among the prophets.[43]

A member of Pharaoh's household retrieved Moses from the water.[44] The Torah identifies this person as Pharaoh's daughter.[45] According to the Quran, Pharaoh's wife (Asiya[46]) called Moses the light of her eyes and of Pharaoh, and hoped that he would be of benefit to them or that they would adopt him as a son.[47]

After Moses (a) was saved from the river, he refused to nurse from any woman until, at the suggestion of Moses's sister, his mother was brought, and in this way Moses returned to his mother.[48] Nasir Makarim Shirazi, citing Quranic verses, believes that Moses grew up in his own home and with his family, and was occasionally taken to Pharaoh's wife.[49] Makarim Shirazi also infers from Pharaoh's address to Moses—"Did we not raise you among us as a child?"[50]—that Moses lived at least for a period in Pharaoh's palace. According to the Torah as well, Moses was with his mother in childhood, and when he grew up, he went to Pharaoh's palace.[51]

It has been said that Moses was named "Moses" because he was taken from between the water and the trees. In the Coptic language, "mū" means water and "sā" means tree.[52]

In adulthood, during an altercation between an Israelite and an Egyptian (Copt), Moses struck the Egyptian with his fist and killed him.[53] After this incident, Pharaoh's agents decided to kill him,[54] and he left Egypt to escape.[55]

Miniature of the transformation of Prophet Moses's staff into a serpent, by Mahmoud Farshchian

Life in Median, Prophethood, and Return to Egypt

After his dispute with the Copt and killing him, Moses fled to Madyan to avoid the government's agents.[56] There, he helped two shepherd girls (named Safra' and Liya[57]) water their animals.[58] The father of these girls, who in narrations and historical accounts is identified as Prophet Shu'ayb,[59] after learning of Moses's story, summoned him[60] and offered him employment and marriage to his daughter.[61]

Moses remained in Madyan, married Shu'ayb's daughter, and took on the shepherding of his sheep.[62] According to the Qur'an and Shia exegeses, Moses lived in Madyan alongside Shu'ayb for ten years and worked as a shepherd.[63] Thereafter, on his return journey from Madyan to Egypt, at night, having lost his way along with his family,[64] he saw a fire from the direction of Tur and went to bring back some news or a portion of the fire.[65] Moses approached the fire. From its right side and from within a tree, a voice called out: "O Moses, indeed I am God, the Lord of the worlds."[66] "Worship only Me and establish prayer for My remembrance."[67]

At Mount Sinai, Moses was chosen for prophethood[68], and God commanded him to cast down his staff.[69] He cast it down, and it suddenly turned into a serpent.[70] He was then commanded not to fear and to take it up, upon which the staff would return to its original state.[71] He was also commanded to place his hand into his garment, and his hand became white and radiant.[72] The performance of these miracles by Moses at Mount Tur is understood as preparation for him to perform them before Pharaoh.[73]

The Beginning of the Mission until the Exodus of the Children of Israel from Egypt

According to the verses of the Qur'an, Moses was sent by God to the Pharaoh and his people.[74] Moses told God that he feared they would deny him[75] and that he could not endure their denial.[76] His tongue was not fluent,[77] and the Pharaoh's people believed that Moses was guilty because of the killing of the Copt.[78] He asked God to appoint Aaron as a messenger alongside him.[79] Moses, together with his brother Aaron, went to Pharaoh[80] and demanded the liberation of the Children of Israel.[81]

Moses brought the miracles of the staff turning into a serpent and the Bright Hand before Pharaoh and his courtiers so that they would accept his words. [82] However, the Pharaoh's people accused him of being a sorcerer.[83] Ultimately, a gathering was arranged for a contest between Moses and the sorcerers. Moses (a) nullified the sorcery of the sorcerers, and the sorcerers came to believe.[84] Nevertheless, Pharaoh did not submit to Moses's demand, and afflictions descended upon the Egyptians.[85] God commanded Moses to leave Egypt with the Children of Israel under the cover of night.[86] After the departure of the Children of Israel, Pharaoh and his forces set out in pursuit of them.[87] The Children of Israel were trapped between the sea on one side and Pharaoh's army on the other.[88] Prophet Moses (a), by God's command, struck his staff upon the sea, and a path opened through the water.[89] The Children of Israel were saved,[90] but the Pharaoh's people were drowned in the water.[91]

See also: Believer of Pharaoh's People and Crossing of the Children of Israel through the Sea

Migration to the Promised Land

Some time after their deliverance from Egypt, Prophet Moses went to the Miqat.[92] During Moses's absence, the Children of Israel fashioned a golden calf and worshipped it.[93] Upon witnessing the calf worship of the Children of Israel, Moses (a) cast down the two tablets that had been revealed to him at Mount Tur in his anger and broke them.[94] God also reproached the Children of Israel.[95] Prophet Moses (a), together with seventy chosen individuals from among the Children of Israel, went to the miqat.[96].[97] Some of these individuals made their belief in Moses conditional upon seeing God.[98]

To demonstrate their inability to see God, a thunderbolt descended and struck the mountain, and all of them died from its blinding flash and terrifying sound.[99] Some have considered that thunderbolt to be a punishment.[100] Moses (a) addressed God, saying: "Will You destroy us for what the foolish among us have done?"[101] And he asked God to revive them. God accepted Moses's request and brought them back to life.[102]

A hand-woven carpet depicting the events of the Children of Israel in the Sinai Desert.

Wandering in the Desert

After the destruction of Pharaoh, while on their way to the Holy Land (which some identify as Greater Syria)[103] that had been promised to them, the Children of Israel encountered powerful people whom they were required to fight.[104] The Children of Israel refused to fight and said to Moses (a), "You and your Lord go and fight them; we will stay here."[105] God then forbade them from entering the Promised Land for forty years[106] and condemned them to forty years of wandering.[107] During this period of wandering, difficulties arose for the Children of Israel, which God resolved.[108] God made the clouds a canopy over them[109] and sent down "mann wa salwa" to alleviate their hunger.[110]

According to the Quranic verses, Moses (a) asked God for water for the Children of Israel, and God commanded him to strike his staff upon a rock. By this act, twelve springs—corresponding to the number of the tribes of the Children of Israel—flowed from that rock, and each tribe had its own dedicated spring.[111]

Some have placed this story and miracle of Moses (a) during the period of wandering in the desert,[112] while others have considered it to have occurred before that period.[113] It has been said that the incidents of the request to see God, the sinking of Qarun into the earth, the Calf of Samiri, the Cow of the Children of Israel, the descent of the Tablets, and the splitting of the mountain all occurred during the period of wandering of Moses and his followers.[114]

Death

Prophet Moses (a) passed away during the period of wandering in the desert[115] at the age of 120[116] or 126.[117] According to a narration from Prophet Muhammad (s), he lived for 126 years.[118] The death of Moses (a) is considered to have occurred approximately seventeen centuries before the birth of Christ.[119] According to some narrations, his grave has remained hidden.[120]

Prophethood

Prophet Moses (a) was addressed by revelation at the age of forty[121] at Mount Sinai[122] from within a tree[123] and was chosen for prophethood there.[124] He was one of the Prophets of Determination.[125] Some exegetes, based on the Qur'anic expression "And I chose you" (wa-anā akhtartuk)[126] believe that Moses was appointed to prophethood there and with this very expression.[127] After announcing his prophethood, God gave him several commands:

The Ten Commandments:
  1. I am the Lord, your God.
  2. You shall have no other gods besides Me.
  3. Do not misuse the name of the Lord your God.
  4. Remember the Sabbath day (Saturday) and keep it holy.
  5. Honor your father and mother.
  6. Do not murder.
  7. Do not commit adultery.
  8. Do not steal.
  9. Do not bear false witness.
  10. Do not covet the wealth or spouse of others.

Ten Commandments and the Torah

Main articles: Ten Commandments and Torah

The Ten Commandments were instructions written on the Tablets that were revealed to Prophet Moses (a).[133] The term "Torah" refers to the five books of Moses (a). Jews believe these books were revealed to Prophet Moses (a).[134] These books (asfār) are: Genesis (Bereishit), Exodus (Shemot), Leviticus (Vayikra), Numbers (Bamidbar), and Deuteronomy (Devarim).[135] However, the term "Torah" is sometimes applied to the entire Jewish Bible.[136] Muslims believe that the Torah has been corrupted.[137]

Shari'a

Quranic exegetes, based on certain Quranic verses, have considered Moses (a) among those prophets who possessed a book and a divine law (sharīʿa).[138] In its specific sense, Shari'a refers to the customs and regulations that God has legislated for His servants, encompassing both jurisprudential and ethical rulings.[139]

Statue of Moses (a) in the United States Congress, depicted as one of the prominent lawgivers.

Shari'a of Moses in the Qur'an

Exegetes have cited three categories of Qur'anic verses regarding the Shari'a of Prophet Moses (a):[140]

  • One group of verses[141] speaks of Moses (a) being sent to Pharaoh and the Copts.[142]
  • A second group indicates that the sending of Moses (a) to the Children of Israel was accompanied by a book.[143] Some exegetes have identified the "book" in these verses as the Torah,[144] which, in addition to monotheism,[145] contains the commands, prohibitions, and the shari'a of Prophet Moses (a) for the Children of Israel.[146]
  • Others indicate the universality of Moses's (a) invitation[147] and the validity of his shari'a, not only for the Children of Israel but for all human beings.[148]

Shari'a of Moses in the Torah

According to some researchers, the shari'a of Moses comprises 613 religious commandments.[149] Of these, 248 commandments concern obligations and 365 concern religiously forbidden matters.[150] One of the main sources from which Jews derive their religious customs and laws is the commandments of Moses (a), which are contained in the Torah, particularly in the three books of Leviticus, Numbers, and Deuteronomy from among the five books of the Torah:[151]

  1. The Book of Leviticus (the third of the five books of the Torah) contains the laws and commandments concerning the priests, the sacrifices, and their offerings.[152] It also sets forth the laws and commandments regarding animals that are lawful and unlawful to eat,[153] purity and impurity,[154] atonement for sins,[155] sexual crimes such as adultery and the punishments for sins,[156] the regulations of the sacred festivals,[157] and the rulings on endowments.[158]
  1. In the Book of Numbers (the fourth of the five books of the Torah), certain rulings are mentioned concerning women who are suspected by their husbands,[159] the rulings on the prohibition of murder and its punishments,[160] the regulations of vows (nadhr),[161] the laws of sacrifice,[162] the duties of the priests and Levites,[163] and the division of spoils.[164]
  1. In the Book of Deuteronomy (the last of the five books), the following rulings are stated: the Ten Commandments,[165] the appointment of judges to resolve disputes,[166] testimony in court,[167] the laws and rulings of war,[168] and the rulings on marriage.[169]

Miracles

Main article: Miracles

According to verse 101 of Sura al-Isra' and verse 12 of Sura al-Naml, Prophet Moses (a) had nine signs and miracles. Muslim exegetes disagree about what these nine miracles were.[170] According to 'Allama Tabataba'i and Makarim Shirazi, these miracles were: the transformation of the staff into a great serpent, the Bright Hand (the radiance of his hand), the sending of the flood, locusts, frogs, lice, affliction with blood, famine, and the scarcity of fruits.[171] These nine miracles are the miracles that Moses (a) performed before Pharaoh and in his invitation; otherwise, his miracles were more than nine.[172]

The Quran refers to sixteen miracles of Prophet Moses (a), and some of these miracles are mentioned in multiple verses: the splitting of the sea in seventeen verses,[173] the transformation of the staff into a great serpent in eight verses,[174] the radiance of his hand in five verses,[175] the raising of the mountain above the heads of the Children of Israel in four verses,[176] the descent of the thunderbolt upon the Children of Israel in three verses,[177] and the sending down of mann wa salwā (food) for the Children of Israel in three verses of the Quran.[178] Other miracles include: the use of clouds as a canopy,[179] the affliction of the people with nosebleeds or the turning of the Nile's water into blood, making it undrinkable,[180] drought,[181] the sending of the flood,[182] locusts,[183] lice,[184] and frogs,[185] as well as the reviving of the murdered man from among the Children of Israel.[186]

Transformation of the Staff into a Serpent

The miracle of the transformation of Prophet Moses's staff into a serpent is mentioned in five suras of the Qur'an and eight verses.[187] According to the Qur'anic verses, Moses's staff was transformed into a serpent in three incidents:

  1. The transformation of the staff into a serpent at Mount Tur: According to what is stated in the three suras of Qur'an 28, Qur'an 27, and Qur'an 20,[188] the staff of Prophet Moses, after being cast to the ground,[189] turned into a "jānn"[190] or a "hayya"[191]—both meaning a serpent.[192]
  2. The transformation of the staff into a great serpent in the presence of Pharaoh: According to the Qur'anic verses, when Moses went to Pharaoh to invite him to the path of truth, Pharaoh asked him for a sign to prove his truthfulness, and Prophet Moses, by casting his staff to the ground, transformed it into a "thuʿbān"[193]—which means a great serpent.[194]
  3. The transformation of the staff into a serpent before the sorcerers: According to what is stated in the suras of Qur'an 26, Qur'an 7, and Qur'an 20, after Moses transformed his staff into a great serpent in the presence of Pharaoh[195] and accepted Pharaoh's request to compete with the sorcerers, he cast his staff to the ground, and it turned into a serpent that swallowed all the ropes of the sorcerers, which appeared to be serpents.[196] This event led to the sorcerers coming to believe in Moses and to their rejection of Pharaoh.[197]

Bright Hand (Yad-i Baydaʾ)

Main article: Bright Hand

The miracle of the Bright Hand (Yad-i Bayḍāʾ), which exegetes such as Sayyid Abdullah Shubbar[198] and Fadl b. al-Hasan al-Tabrisi[199] interpret as a luminous and radiant hand, and which exegetes such as al-Shaykh al-Tusi[200] and Muhammad Jawad Mughniyya[201] have called a white hand, is mentioned in the Qur'an as one of the nine miracles of Prophet Moses (a).[202] This miracle is mentioned in Qur'an 7, Qur'an 20, Qur'an 26, Qur'an 27 and Qur'an 28.[203]

According to the verses of the Quran, this miracle occurred once before Moses went to meet Pharaoh, as preparation for Prophet Moses (a),[204] and another time in the presence of Pharaoh.[205]

Splitting of the Sea

Main article: Crossing of the Children of Israel through the Sea

According to what is stated in Qur'an 2:50, God split the sea for the Children of Israel and saved them, while drowning the followers of Pharaoh.[206] This verse does not explain the manner in which the sea was split; however, Qur'an 26:63 states that God revealed to Moses to strike his staff upon the sea, and when Moses did so, the sea split and the waters piled up upon one another.[207] Another verse also refers to the drowning of Pharaoh.[208]

The Story of Moses and Khidr

Main article: Story of Khidr and Moses

The story of Khidr and Moses is a Qur'anic account about the meeting and companionship of Moses (a) with Khidr (a).[209] In this story, after finding the person whom the Qur'an refers to as "a servant from among Our servants to whom We had given mercy and knowledge," Moses (a) asks to accompany him and learn from him.[210] In Shi'a narrations, this person is identified as Khidr (a).[211]

This companionship came at the request and insistence of Prophet Moses (a).[212] Despite his initial opposition, Khidr accepted the companionship on the condition that Moses (a) would not ask him any questions.[213] During this companionship, Khidr performed three actions: making a hole in a boat,[214] killing a young man,[215] and rebuilding a wall.[216] Moses (a) objected to all three[217] and this led to their separation.[218] At the end, Khidr explained the reasons for the actions he had performed.[219] This story is narrated once in the Qur'an, and exegetes, theologians, and mystics have commented on it extensively.[220]

Infallibility of Moses

See also: Infallibility of the Prophets

According to Sayyid al-Murtada, unlike the Sunni Muslims, the Shi'a hold that all prophets are infallible from all sins from the beginning of their birth to the end of their lives.[221]

Killing of the Copt

Main articles: Killing of the Copt and Qur'an 28:15
Painting of the killing of the Copt by Moses (a)

The killing of the Copt occurred when Moses (a) intervened in a dispute between a Copt and a man from the Children of Israel.[222] This story is stated in verse 15 of Qur'an 28. Some believe that the killing of the Copt is incompatible with Moses's (a) infallibility[223] and have argued as follows:

  • If the Copt deserved to be killed, why—according to verse 15 of Qur'an 28—did Moses (a) say after the act: "This is from the work of Satan,"[224] and in the following verse: "My Lord, I have wronged myself, so forgive me"?[225] Also, in Qur'an 26:20, he said: "I did that when I was among the ignorant"?[226]
  • If the Copt did not deserve to be killed, then Prophet Moses (a) killed an innocent person and sinned, and this is incompatible with his being infallible.[227]

In contrast, exegetes believe that the Copt deserved to be killed and that killing him was not considered a sin; however, it would have been better for Moses (a) to postpone killing him, because this act caused him trouble and led to his departure from Egypt. They consider this act of Moses (a) to be abandoning the better (tark-i awlā) and say that his seeking forgiveness was also for this abandoning of the better.[228]

Some Sunni exegetes believe that the killing of the Copt was an accidental killing (qatl-i khaṭāʾī), and accidental killing is among the minor sins, and Moses (a) sought forgiveness for committing this minor sin.[229]

Casting Down the Tablets in Anger

One of the matters that has called the infallibility of Prophet Moses (a) into question is his response to the calf-worship of his people after returning from Mount Tur.[230] Qur'an 7:150 states that when Moses returned from Mount Tur to his people and saw their calf-worship, he cast down the Tablets that were in his hand and, in anger and rage, grabbed his brother's head and pulled it toward himself. This event is narrated in the Torah as follows: "When Moses reached the camp and saw the calf and the dancers, his anger burned, and he cast the Tablets from his hand and broke them."[231]

Several responses have been given to this objection, some of which are as follows:

  • Fadl b. Hasan al-Tabrisi, the author of the commentary Majma' al-bayan, holds that Moses (a) intended to show through this behavior that their actions deeply angered him, and in this way to make them understand the ugliness of their deed so that they would not commit such acts again. This does not conflict with his infallibility.[232]
  • 'Allama Tabatabai has not considered the disagreement between Moses and Aaron to be incompatible with the infallibility of these two prophets. He argues that this disagreement is insignificant and stems from differences in preference and approach, and that infallibility applies only to divine rulings and commands.[233]
  • According to Zamakhshari, a Sunni exegete, Moses's anger here was for the sake of God and arose from religious zeal.[234]


Some researchers hold that the present Torah not only contains no mention of Moses's infallibility, but also attributes sins and improper allegations to some prophets, particularly Prophet Moses (a),[235] which are incompatible with their practical infallibility.[236] Others have taken the use of "righteousness" in certain passages of the Torah—such as "[O Noah] enter the ark, you and your household; for I have seen you righteous before Me in this generation"[237]—to mean infallibility, and have inferred from it the belief in the infallibility of the prophets.[238]

Artistic Works

A pictorial carpet depicting Crossing of the Children of Israel through the Sea.

In various centuries, many artistic works have been created about Prophet Moses (a);[239] among them, several feature films were produced, the most famous of which is the 1956 film The Ten Commandments, which has been considered one of the greatest films in the history of cinema.[240] The feature film Exodus: Gods and Kings is another famous film about Prophet Moses (a), produced in 2007.[241] Animations have also been produced in this field, including the musical animation The Prince of Egypt, produced in 1988.[242]

Numerous pictorial carpets have also been woven in Iran on the subject of Moses (a) and the events of his life.[243] The statue of Moses is another famous artistic work about Moses (a), created by Michelangelo in the sixteenth century and currently located in Rome, Italy.[244] Many paintings of Prophet Moses have also been created.[245]


Moses (a) in Persian Poetry

Sa'di Shirazi alludes to the story of Prophet Moses's request to see God and God's response, "Lan tarānī" (You will never see Me),[246] as follows:

The Moses of my love is in the valley of longing...
Wounded by "You will never see Me," I have a thousand like him.[247]

Rumi, in his poems, expresses the killing of the children of the Children of Israel and the growing up of Moses (a) in Pharaoh's house as follows:

He was killing a hundred thousand infants outside...
While Moses was in the heart of the house, within.[248]

Iqbal Lahori also addresses another part of Moses's life:

My soul has grown weary of Pharaoh and his tyranny...
I long for that light from the bosom of Moses, son of Imran.[249]

Parwin I'tisami has a poem titled "The Grace of God" about the Mother of Moses, in which she also addresses Moses (a).[250] Other poets, including Hafiz[251] and Shahriyar,[252] have also mentioned Moses (a) in their poems.

Moses and the Shepherd

Miniature of "Moses and the Shepherd" by Husayn Bihzad.

Rumi narrates the story of the shepherd's intimate prayer to God, who speaks to God in his own language and state:

Moses saw a shepherd on the way,
Who was saying, "O God, the Chooser of all,
Where are You, that I might become Your servant?
I would sew Your shoes and comb Your hair."[253]

Moses, hearing the shepherd's words, became angry:

What is this nonsense, what is this blasphemy and turmoil?
Stuff cotton into your own mouth!
The stench of your disbelief has made the world reek;
Your disbelief has torn the silken robe of religion to rags.[254]

The shepherd regretted and "said—O Moses, you have sewn my mouth shut, and in regret you have burned my soul," and out of sorrow "he tore his garment and let out a scorching sigh, laid his head in the wilderness and departed";[255] but God reproached Moses, saying, "You have separated Our servant from Us,"[256] and reminded him, "You came to unite."[257] Then Rumi expresses his own view:

We do not look at the tongue and the words;
We look at the soul and the state.
We are observers of the heart—if it is humble,
Even if the words of the tongue are not humble.[258]

Finally, with the expression "This error is a hundred times more rightly guided than a hundred correct acts,"[259] he defends the shepherd; however, some Qur'anic scholars believe that this story has no religious or Qur'anic origin and is even contrary to Qur'anic teachings.[260]

Monographs

Numerous books have been published about Prophet Moses, the stories of his life, and his miracles in Persian, Arabic, and English. Some of these works are intended for children and young adults. Some of the works about Moses are as follows:

  1. Tarikh-i Payambaran: Hazrat Musa: (History of the Prophets: Prophet Moses), written by Muhammad Baqir al-Majlisi: This book is the fourth volume of a ten-volume collection about the prophets;
  2. Risalat-i Hazrat Musa (a) dar Tawrat wa Qur'an: (The Mission of Prophet Moses (a) in the Torah and the Qur'an), written by Murtada Zahidzada, in 164 pages in Persian.
  3. Qisas-i Musa (a): Tafsiri 'Irfani bar paya-yi Ayat-i Qur'an-i Majid: (The Stories of Moses (a): A Mystical Commentary Based on the Verses of the Noble Qur'an), written by Mu'in al-Din b. Muhammad Farahi, published in India under the title I'jaz-i Musawi.[261]
  4. Al-'Ubur: Qissat Sayyidina Musa: (The Crossing: The Story of Our Master Moses), written by Kamal al-Sayyid, in 112 pages, in Arabic.
  5. 'Asa'i ki Mar Shud: Qissa-yi Musa: (The Staff That Became a Serpent: The Story of Moses), written by Bihruz Rida'i Kahriz, with graphic design by Kazim Tala'i and illustrations by Nilufar Burumand and Ghulam-Ali Maktabi, in 16 pages in Persian, for children.

Notes

  1. ↑ Ḥijāzī, al-Tafsīr al-wāḍiḥ, vol. 1, p. 746.
  2. ↑ Shabistarī, Aʿlām al-Qurʾān, p. 937.
  3. ↑ Khurramshāhī, "Mūsā (a)," vol. 2, p. 2180.
  4. ↑ Zuḥaylī, Tafsīr al-wasīṭ, vol. 2, p. 1181.
  5. ↑ Shabistarī, Aʿlām al-Qurʾān, p. 937.
  6. ↑ Rahbariyān, "Mūsā," p. 1123.
  7. ↑ Rahbariyān, "Mūsā," p. 1123.
  8. ↑ Rahbariyān, "Mūsā," p. 1123.
  9. ↑ Aʿlamī, Tarājim aʿlām al-nisāʾ, vol. 2, p. 145.
  10. ↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 82.
  11. ↑ Qur'an 19:51.
  12. ↑ Qur'an 7:144.
  13. ↑ Ibn ʿAṭiyya, al-Muḥarrar al-wajīz, vol. 1, p. 148.
  14. ↑ Zuḥaylī, al-Tafsīr al-munīr, vol. 21, p. 216.
  15. ↑ Rahbariyān, "Mūsā," p. 1123.
  16. ↑ Ḥijāzī, al-Tafsīr al-wāḍiḥ, vol. 1, p. 746.
  17. ↑ Faḍl Allāh, Tafsīr min waḥy al-Qurʾān, vol. 14, p. 28.
  18. ↑ Aḥmadī, A Theory on the Limitation of the Laws of Prophet Moses and Prophet Jesus to the Children of Israel, Comprehensive Humanities Portal.
  19. ↑ Faḍl Allāh, Tafsīr min waḥy al-Qurʾān, vol. 20, p. 202.
  20. ↑ Burūjirdī, Tafsīr-i Jāmiʿ, vol. 2, p. 462.
  21. ↑ Mughniyya, Tafsīr al-Kāshif, vol. 2, p. 495.
  22. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 6, p. 363.
  23. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 316.
  24. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 32.
  25. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 315.
  26. ↑ Mullā Ḥuwaysh, Bayān al-maʿānī, vol. 2, p. 394.
  27. ↑ Khurramshāhī, Dānishnāma-yi Qurʾān wa Qurʾān-pizhūhī, vol. 2, p. 2180.
  28. ↑ Muṣṭafawī, al-Taḥqīq, vol. 11, p. 206.
  29. ↑ Masʿūdī, Ithbāt al-Waṣiyya, vol. 1, p. 64.
  30. ↑ Burūjirdī, Tafsīr-i Jāmiʿ, vol. 5, p. 147.
  31. ↑ Exodus, chapter 1, verses 9–10.
  32. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 16, pp. 12–13.
  33. ↑ Jurjānī, Jalāʾ al-adhhān, vol. 7, p. 153.
  34. ↑ Muqaddasī, al-Badʾ wa al-tārīkh, vol. 3, p. 83.
  35. ↑ Mughniyya, Tafsīr al-Kāshif, vol. 6, p. 51.
  36. ↑ Qur'an 28:7.
  37. ↑ Qur'an 20:38.
  38. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 10.
  39. ↑ Book of Exodus, chapter 2, verse 3.
  40. ↑ Ṭayyib, Aṭyab al-bayān, vol. 10, p. 207.
  41. ↑ Qur'an 28:11.
  42. ↑ Qur'an 28:10.
  43. ↑ Qur'an 28:7.
  44. ↑ Qur'an 28:8.
  45. ↑ Exodus, chapter 2, verse 9.
  46. ↑ Mullā Ḥuwaysh, Bayān al-maʿānī, vol. 6, p. 239; Muqaddasī, al-Badʾ wa al-tārīkh, vol. 3, p. 84.
  47. ↑ Qur'an 28:9.
  48. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 13.
  49. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 16, p. 36.
  50. ↑ Qur'an 26:18.
  51. ↑ Exodus, chapter 2, verses 9–10.
  52. ↑ Muqaddasī, al-Badʾ wa al-tārīkh, Maktabat al-Thaqāfa al-Dīniyya, vol. 3, p. 84.
  53. ↑ Qur'an 28:15.
  54. ↑ Qur'an 28:20.
  55. ↑ Qur'an 28:21.
  56. ↑ Ṭāliqānī, Partuwī az Qurʾān, vol. 3, p. 88.
  57. ↑ Muqaddasī, al-Badʾ wa al-tārīkh, vol. 3, p. 85.
  58. ↑ Qur'an 28:24.
  59. ↑ Qummī, Tafsīr al-Qummī, 1367 SH, vol. 2, p. 138; Muqaddasī, al-Badʾ wa al-tārīkh, Maktabat al-Thaqāfa al-Dīniyya, vol. 3, p. 85.
  60. ↑ Qur'an 28:25.
  61. ↑ Qur'an 28:27.
  62. ↑ Qur'an 28:27–28.
  63. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 16, p. 72.
  64. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 31.
  65. ↑ Qur'an 27:7.
  66. ↑ Qur'an 28:30.
  67. ↑ Qur'an 20:14.
  68. ↑ Qur'an 20:13.
  69. ↑ Qur'an 20:19.
  70. ↑ Qur'an 20:20.
  71. ↑ Qur'an 20:21.
  72. ↑ Qur'an 20:22.
  73. ↑ Qirāʾatī, Tafsīr-i nūr, vol. 7, p. 333.
  74. ↑ Qur'an 26:10–11.
  75. ↑ Qur'an 26:12.
  76. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 7, p. 292.
  77. ↑ Qur'an 26:13.
  78. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 15, p. 197.
  79. ↑ Ṭabrisī, Jawāmiʿ al-jāmiʿ, vol. 3, p. 152.
  80. ↑ Qur'an 26:15.
  81. ↑ Qur'an 26:17.
  82. ↑ Qur'an 26:30–33.
  83. ↑ Qur'an 26:34.
  84. ↑ Qur'an 26:38–48.
  85. ↑ Qur'an 7:133.
  86. ↑ Ṭayyib, Aṭyab al-bayān, vol. 2, p. 30.
  87. ↑ Ṭayyib, Aṭyab al-bayān, vol. 2, p. 30.
  88. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 15, p. 243.
  89. ↑ Qur'an 26:63.
  90. ↑ Qur'an 26:35.
  91. ↑ Qur'an 2:50.
  92. ↑ Ḥusaynī Shīrāzī, Tabyīn al-Qurʾān, p. 170.
  93. ↑ Qur'an 7:148.
  94. ↑ Ṭabarī, Jāmiʿ al-bayān, vol. 2, p. 388.
  95. ↑ Qur'an 7:152.
  96. ↑ Qur'an 7:155.
  97. ↑ Some have identified this mīqāt as the same forty-day mīqāt (Makarim Shirazi, Tafsir-i nimuna, vol. 6, pp. 342–343), while others believe it was a different mīqāt (Mullā Huwaysh, Bayan al-ma'ani, vol. 1, pp. 431–432).
  98. ↑ Qur'an 2:55.
  99. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 258.
  100. ↑ Mughniyya, Tafsīr al-kāshif, vol. 1, p. 105.
  101. ↑ Qur'an 7:155.
  102. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 258.
  103. ↑ Muqaddasī, al-Badʾ wa al-tārīkh, vol. 3, p. 87.
  104. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 11, p. 333.
  105. ↑ Qur'an 5:24.
  106. ↑ Qur'an 5:26.
  107. ↑ Qur'an 5:26.
  108. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 261.
  109. ↑ Qur'an 2:57.
  110. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 261.
  111. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 272.
  112. ↑ Muqaddasī, al-Badʾ wa al-tārīkh, vol. 3, p. 87; Mughniyya, al-Kāshif, vol. 1, p. 111.
  113. ↑ Ṭāliqānī, Partuwī az Qurʾān, vol. 1, p. 171.
  114. ↑ Muqaddasī, al-Badʾ wa al-tārīkh, vol. 3, p. 88.
  115. ↑ Muqaddasī, al-Badʾ wa al-tārīkh, vol. 3, p. 87; Thaʿlabī Nīshābūrī, al-Kashf wa al-bayān, vol. 4, p. 45.
  116. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 277.
  117. ↑ Masʿūdī, Ithbāt al-waṣiyya, p. 64.
  118. ↑ Ṣadūq, Kamāl al-Dīn, vol. 2, p. 524.
  119. ↑ Muṣṭafawī, Al-Taḥqīq, vol. 14, p. 276.
  120. ↑ Masʿūdī, Ithbāt al-waṣiyya, p. 63.
  121. ↑ Shubbar, Tafsīr al-Qurʾān al-Karīm, p. 308.
  122. ↑ Qur'an 27:7.
  123. ↑ Qur'an 28:30.
  124. ↑ Qur'an 20:13.
  125. ↑ Shabistarī, Aʿlām al-Qurʾān, p. 937.
  126. ↑ Qur'an 20:13.
  127. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 14, p. 139.
  128. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 7, p. 10.
  129. ↑ Qur'an 20:13.
  130. ↑ Qur'an 20:14.
  131. ↑ Qur'an 20:14.
  132. ↑ Qur'an 20:15.
  133. ↑ Mūsawī Sabziwārī, Mawāhib al-Raḥmān, vol. 10, p. 109.
  134. ↑ Bustānī, Dāʾirat al-Maʿārif, vol. 7, p. 264.
  135. ↑ Bustānī, Dāʾirat al-Maʿārif, vol. 7, p. 264.
  136. ↑ Mūsāpūr, "Tawrāt," vol. 8, p. 443.
  137. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 210.
  138. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 287; Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 27, p. 587; Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 141.
  139. ↑ Azharī, Tahdhīb al-Lugha, vol. 1, p. 272.
  140. ↑ Karīmī, "Barrasī-yi masʾala-yi jahānī būdan-i risālat-i Mūsā wa ʿĪsā (a) az nigāh-i Qurʾān wa ʿahdayn," p. 120.
  141. ↑ Qur'an 10:75; Qur'an 40:23–24; Qur'an 43:46; Qur'an 26:16–17.
  142. ↑ Subḥānī, Mafāhīm al-Qurʾān, vol. 3, pp. 79–80.
  143. ↑ Qur'an 17:2; Qur'an 32:23; Qur'an 40:53.
  144. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 20, p. 297; Ālūsī, Rūḥ al-maʿānī, vol. 8, p. 15.
  145. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 20, p. 297.
  146. ↑ Makārim Shīrāzī, Fiqh-i muqāran, vol. 1, p. 587; Shalabī, Muqāranat al-Adyān al-Yahūdiyya, 1992, p. 238.
  147. ↑ Qur'an 6:91; Qur'an 21:48.
  148. ↑ Subḥānī, Mafāhīm al-Qurʾān, vol. 3, p. 86.
  149. ↑ Sulaymānī, "Aḥkām-i 613-gāna-yi Tawrāt," p. 153.
  150. ↑ Sulaymānī, "Jarāyim dar huqūq-i kayfarī-yi Yahūd," p. 142.
  151. ↑ Levy, Aḥkām wa muqarrarāt-i haḍrat-i Mūsā, p. 22.
  152. ↑ Huxley, Qāmūs-i Kitāb-i muqaddas, p. 760.
  153. ↑ Torah, Book of Leviticus, chapter 11, verses 1–47.
  154. ↑ Torah, Book of Leviticus, chapter 12, verses 1–7 and chapter 15, verses 1–33.
  155. ↑ Torah, Book of Leviticus, chapter 16, verses 5–27.
  156. ↑ Torah, Book of Leviticus, chapter 18, verses 6–30 and chapter 20, verses 10–21; see also Book of Deuteronomy, chapter 22, verses 14–20.
  157. ↑ Torah, Book of Leviticus, chapter 23, verses 5–44.
  158. ↑ Torah, Book of Leviticus, chapter 27, verses 14–31.
  159. ↑ Torah, Book of Numbers, chapter 5, verses 12–31.
  160. ↑ Torah, Book of Numbers, chapter 35, verses 16–32.
  161. ↑ Torah, Book of Numbers, chapter 6, verses 1–21.
  162. ↑ Torah, Book of Numbers, chapter 15, verses 1–31.
  163. ↑ Torah, Book of Numbers, chapter 18.
  164. ↑ Torah, Book of Numbers, chapter 31, verses 26–54.
  165. ↑ Torah, Book of Deuteronomy, chapter 4, verses 4–21.
  166. ↑ Torah, Book of Deuteronomy, chapter 1, verses 15–18 and chapter 16, verses 18–21 and chapter 17, verses 6–12.
  167. ↑ Torah, Book of Deuteronomy, chapter 19, verses 15–21.
  168. ↑ Torah, Book of Deuteronomy, chapters 20, verses 1–20.
  169. ↑ Torah, Book of Deuteronomy, chapter 24, verses 1–5.
  170. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 6, pp. 684–685.
  171. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 217; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 12, pp. 311–312.
  172. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 217; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 12, p. 311.
  173. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 2:50; 7:136–138; 10:90; 17:103; 20:77–78; 26:63–66; 28:40; 43:55; 44:23–24; 51:40; 54:42; 79:25.
  174. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:107, 117; 20:20, 69; 26:32, 45; 27:10; 28:31.
  175. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:108; 20:22; 26:33; 27:12; 28:32.
  176. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 70; Qur'an 2:63, 93; 4:154; 7:171.
  177. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 2:55–56; 4:153.
  178. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 70; Qur'an 2:57; 7:160; 20:80.
  179. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 70; Qur'an 2:57; 7:160.
  180. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:133.
  181. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:130.
  182. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:133.
  183. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:133.
  184. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:133.
  185. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 7:133.
  186. ↑ Nīk-manish, Barrasī-yi muʿjizāt-i nuh-gāna-yi Ḥaḍrat-i Mūsā..., p. 69; Qur'an 2:67–74.
  187. ↑ Rahnimā and Pārcha-bāf, Taʾammulī dar taʿrīf-i kalāmī-yi muʿjiza..., p. 5.
  188. ↑ Rahnimā and Pārcha-bāf, Taʾammulī dar taʿrīf-i kalāmī-yi muʿjiza..., pp. 8–9.
  189. ↑ Qur'an 20:19.
  190. ↑ Qur'an 28:31; Qur'an 27:10.
  191. ↑ Qur'an 20:20.
  192. ↑ Group of Culture and Literature of the Islamic Research Foundation, Farhangnāma-yi Qurʾānī, vol. 2, p. 602.
  193. ↑ Qur'an 26:32.
  194. ↑ Ṭurayḥī, Majmaʿ al-baḥrayn, vol. 2, pp. 17–18.
  195. ↑ Qur'an 26:32.
  196. ↑ Qur'an 7:117.
  197. ↑ Qur'an 7:120–121; Qur'an 20:70; Qur'an 26:46–48.
  198. ↑ Shubbar, Tafsīr al-Qurʾān al-Karīm, 1412 AH, vol. 1, p. 180.
  199. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 4, p. 705.
  200. ↑ Ṭūsī, al-Tibyān, vol. 4, p. 492.
  201. ↑ Mughniyya, Tafsīr al-kāshif, vol. 3, p. 375.
  202. ↑ Qur'an 27:12.
  203. ↑ Qur'an 7:108; Qur'an 20:22; Qur'an 26:33; Qur'an 27:12; Qur'an 28:32.
  204. ↑ Qur'an 20:22–24.
  205. ↑ Qur'an 26:33–34.
  206. ↑ Qur'an 2:50.
  207. ↑ Qur'an 26:63.
  208. ↑ Qur'an 17:103.
  209. ↑ Qur'an 18:60–82.
  210. ↑ Qur'an 18:65.
  211. ↑ Fayḍ Kāshānī, Tafsīr al-Ṣāfī, vol. 3, p. 250.
  212. ↑ Qur'an 18:66.
  213. ↑ Qur'an 18:67–69.
  214. ↑ Qur'an 18:69.
  215. ↑ Qur'an 18:74.
  216. ↑ Qur'an 18:77.
  217. ↑ Qur'an 18:71, 74, 77.
  218. ↑ Qur'an 18:78.
  219. ↑ Qur'an 18:78.
  220. ↑ See: Gunābādī, Qurʾān-i majīd wa si dāstān-i asrār-āmīz-i ʿIrfānī, p. 51.
  221. ↑ Sayyid al-Murtaḍā, Tanzīh al-Anbiyāʾ, p. 2.
  222. ↑ Rāwandī, Qiṣaṣ al-Anbiyāʾ, pp. 154–155; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 16, p. 54.
  223. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 585.
  224. ↑ Fāḍil Miqdād, al-Lawāmiʿ al-ilāhiyya, p. 259.
  225. ↑ Qur'an 28:16.
  226. ↑ Qur'an 26:20.
  227. ↑ Fāḍil Miqdād, al-Lawāmiʿ al-ilāhiyya, p. 259.
  228. ↑ Shaykh al-Ṭūsī, Al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 8, p. 137; Fāḍil Miqdād, Al-Lawāmiʿ al-Ilāhiyya, 1380 SH, p. 259.
  229. ↑ Zamakhsharī, Al-Kashshāf, 1407 AH, vol. 3, p. 398; Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 10, p. 264.
  230. ↑ Fakhr al-Rāzī, ʿIṣmat al-Anbiyāʾ, p. 92.
  231. ↑ Torah, Book of Exodus, chapter 32, verse 19.
  232. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 4, p. 743.
  233. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 8, p. 251.
  234. ↑ Zamakhsharī, al-Kashshāf, vol. 2, p. 161.
  235. ↑ See: Book of Genesis, chapter 19, verse 21 and verses 30–38; Book of Exodus, chapter 4, verses 8–14.
  236. ↑ Kāwa, ʿIṣmat-i fiʿlī-yi anbiyā-yi ilāhī dar kutub-i adyān-i buzurg, pp. 37–38.
  237. ↑ Genesis, chapter 7, verse 1.
  238. ↑ Ashrafī and Riḍāʾī, ʿIṣmat-i Payāmbarān dar Qurʾān wa ʿAhdayn, p. 29.
  239. ↑ Mīr-ʿAbd Allāh Lawāsānī, The Image of Prophet Moses (a) in World Artistic Works, Jewish Association of Tehran.
  240. ↑ How Was The Ten Commandments Made?, Cinema Center.
  241. ↑ Review of the Film Exodus: Gods and Kings, Movie Mag.
  242. ↑ The Historical-Cultural Narrative of The Prince of Egypt Animation, IRNA.
  243. ↑ Mīr-ʿAbd Allāh Lavāsānī, A Glance at the Image of Prophet Moses (a) in Iranian Carpets, Jewish Association of Tehran.
  244. ↑ Ramaḍān Māhī, Analysis of Michelangelo's Statue of Moses, Tibyan.
  245. ↑ Mīr-ʿAbd Allāh Lavāsānī, The Image of Prophet Moses (a) in World Artistic Works, Jewish Association of Tehran.
  246. ↑ Qur'an 7:143.
  247. ↑ Sa'di, Ghazaliyyat, Ghazal 389, Ganjoor.
  248. ↑ Rumi, Masnawi-yi Ma'nawi, Book Three, "Section 36 – Revelation to the Mother of Moses to Cast Moses into the Water", Ganjoor.
  249. ↑ Iqbal Lahori, Jawid-nama, "The Earthly Prelude – The Spirit of Rumi Appears and Explains the Secrets of the Ascension", Ganjoor.
  250. ↑ I'tisami, Diwan-i Asha'r, Luṭf-i Ḥaqq, Ganjoor.
  251. ↑ Hafiz, Ghazaliyyat, Ghazal No. 373, Ganjoor.
  252. ↑ Shahriyar, Ghazal No. 7: The Mount of Manifestation, Ganjoor.
  253. ↑ Rumi, Masnawi-yi Ma'nawi, Book Two, Moses's Denial of the Shepherd's Prayer", Ganjoor.
  254. ↑ Rumi, Masnawi-yi Ma'nawi, Book Two, Moses's Denial of the Shepherd's Prayer", Ganjoor.
  255. ↑ Rumi, Masnawi-yi Ma'nawi, Book Two, Moses's Denial of the Shepherd's Prayer", Ganjoor.
  256. ↑ Rumi, Masnawi-yi Ma'nawi, Book Two, Section 36 – God's Reproach to Moses concerning the Shepherd", Ganjoor.
  257. ↑ Rumi, Masnawi-yi Ma'nawi, Book Two, Section 36 – God's Reproach to Moses concerning the Shepherd", Ganjoor.
  258. ↑ Rumi, Masnawi-yi Ma'nawi, Book Two, Section 36 – God's Reproach to Moses concerning the Shepherd", Ganjoor.
  259. ↑ Rumi, Masnawi-yi Ma'nawi, Book Two, Section 36 – God's Reproach to Moses concerning the Shepherd", Ganjoor.
  260. ↑ Qira'ati, Rumi's Masnawi of Moses and the Shepherd Is Completely Contrary to the Quran, Khabar Online.
  261. ↑ Farāhī Harawī, Qiṣaṣ-i Mūsā (a), editor's introduction, p. 13.

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