Musa is the son of ʿImrān, son of Qāhis. Qāhis is the son of ʿAzīr, son of Lāwī. Lāwī is the son of Yaʿqūb, son of Isḥāq. Isḥāq is the son of the Prophet Ibrāhīm. Allah, the Exalted, has said about Musa (peace be upon him):
"And mention in the Book, Musa. Indeed, he was chosen, and he was a messenger and a prophet. And We called him from the right side of the Mount and brought him near, confiding [to him]. And We gave him out of Our mercy his brother Harun as a prophet." (Maryam 19:51-53)
Allah, the Exalted, mentions Musa in several places in the Noble Qur'an. His story is recounted in various places without excessive detail. With Allah's permission, we will attempt here to narrate the life of Musa from beginning to end, drawing on the Book, the Sunnah, the reports of the early scholars (salaf) and others, as well as the accounts from Isra'iliyyat (narratives from the People of the Book). In all matters, our trust and reliance is upon Allah. He has said:
"In the name of Allah, the Most Gracious, the Most Merciful,
Ta, Seen, Meem. These are the verses of the clear Book. We recite to you from the news of Musa and Pharaoh in truth for a people who believe. Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a group among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corrupters. And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors and establish them in the land and show Pharaoh and Haman and their soldiers through them that which they had feared." (al-Qasas 28:1-6) Allah, the Exalted, summarizes the story of Musa in these verses, then elaborates upon it. He informs His Prophet Muhammad (peace and blessings be upon him) that He is reciting the story of Musa and Pharaoh to him in truth. Whoever hears these verses perceives the events between Musa and Pharaoh as if witnessing them directly.
"Pharaoh exalted himself in the land and made its people into factions." He became tyrannical and rebellious, preferring the life of this world over the Hereafter. He turned away from obedience to the Exalted Lord, dividing his people into groups, and weakened one group (the Children of Israel). The Children of Israel are the descendants of the Prophet Yaʿqūb. At that time, they were the best and most distinguished people on earth. Allah, the Exalted, afflicted them with a tyrannical, oppressive, disbelieving, and immoral ruler (Pharaoh). He enslaved them, making them work in the lowest and most degrading professions. Not only that, but "he slaughtered their sons and kept their females alive. Indeed, he was of the corrupters."
The reason that drove him to these evil acts was that the Children of Israel used to read and study among themselves the reports that had reached them from the Prophet Ibrāhīm. Among these was the report that a child would be born from the descendants of Ibrāhīm, and the death of the king of Egypt would occur at his hands. Allah knows best, this was a glad tiding given by Allah after Pharaoh had tried to harm Ibrāhīm's wife Sārah as she passed through Egypt, and Allah protected her from him. All the Children of Israel knew of this glad tiding, and the Copts of Egypt began to discuss it among themselves. When Pharaoh learned of this, he brought up the matter with some of his commanders and courtiers during a night gathering. To prevent the birth and survival of the child who would bring about his downfall, he ordered the killing of all newborn male children of the Children of Israel. But this measure could not save him from the decree of destiny!
According to Sudda, Pharaoh had a dream: a fire came from the direction of Jerusalem, burning the houses of Egypt and all the Copts, but not harming the Children of Israel. Upon waking, Pharaoh was terrified by this dream. He gathered soothsayers, dream interpreters, and magicians and asked them for its meaning. They replied: A boy will be born among the Children of Israel, and the destruction of the Egyptians will come at his hands. Therefore, Pharaoh ordered the killing of all newborn boys among the Children of Israel and the sparing of their girls. For this reason, Allah, the Exalted, said: "And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors and establish them in the land and show Pharaoh and Haman and their soldiers through them that which they had feared." That is, to make the weak strong, the humiliated honored, and the oppressed the oppressors. All of this was witnessed by the Children of Israel. As Allah, the Exalted, said: "And We made the oppressed people inherit the eastern and western parts of the land which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of their patience." (al-Aʿrāf 7:137)
"But We removed Pharaoh and his people from gardens and springs, treasures and honorable stations. Thus, We caused the Children of Israel to inherit them." (ash-Shuʿarāʾ 26:57-59)
The details of this will be given in due course, God willing. The point is that Pharaoh took every possible measure to prevent Musa from surviving. He had his men and midwives monitor pregnant women, determining when they would give birth. If a woman gave birth to a boy, the cruel overseers would immediately kill the child.
According to the People of the Book, Pharaoh ordered the killing of newborn boys among the Children of Israel only to weaken them and prevent them from resisting him in case of war.
This view is debatable and, in fact, incorrect. Rather, after Musa (peace be upon him) was sent as a prophet to Pharaoh's people, Pharaoh ordered the killing of the newborn boys of the Children of Israel. As Allah, the Exalted, said:
"But when Musa brought them the truth from Us, they said, 'Kill the sons of those who have believed with him and keep their women alive.'" (al-Muʾmin 40:25)
For this reason, the Children of Israel said to Musa: "We were harmed before you came to us and after you came to us." (al-Aʿrāf 7:129)
The truth is that Pharaoh had previously ordered the killing of the male children of the Children of Israel to rid himself of Musa's existence.
Indeed, this is how it was. Destiny seemed to say to him: O tyrannical ruler, deceived by the vastness of your domain, your great power, and your numerous soldiers! The Exalted Allah, whose decree cannot be opposed, whose power cannot be resisted, and whose will cannot be thwarted, decreed that the very newborn child (Musa) whom you fear and for whose sake you have killed countless boys will grow up in your palace, in your bed, nourished by your food and drink. You will adopt, raise, and protect him, yet you will not comprehend the secret and meaning of his existence. Then, your destruction in this world and the Hereafter will come at his hands, for you will oppose the Truth he brings and deny what is revealed to him. You and others will know that the Lord of the heavens and the earth is the One who does as He wills, is mighty, powerful, and possesses great punishment and irresistible will—your destruction will come at his hands!
According to some mufassirūn (Qur'anic exegetes), when the Copts saw that the number of the Children of Israel was decreasing due to the killing of their boys, they complained to Pharaoh, fearing that eventually, with the depletion of the men, they would have to do the hard labor themselves. Therefore, Pharaoh ordered that the newborn boys of the Children of Israel be killed one year and spared the next. Harun (peace be upon him) was born in the year when the boys were spared, but Musa was born in the year when the killing was in effect. His mother suffered and was anxious, taking precautions from the day she became pregnant, trying to conceal her pregnancy. When she gave birth to Musa, she was inspired to place him in a chest. She tied a rope to the chest, and since her house was by the riverbank, she would nurse the child, and if she feared someone might see, she would put him in the chest and set it afloat on the river, holding the end of the rope. When the coast was clear, she would pull the chest back. Allah, the Exalted, says:
"And We inspired to the mother of Musa, 'Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers.' And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners. And the wife of Pharaoh said, 'He will be a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son.' And they perceived not [what they were doing]." (al-Qasas 28:7-9)
The term "wahy" (revelation) in this verse refers to inspiration and guidance, not prophetic revelation. As another verse states:
"And your Lord inspired to the bee, 'Take for yourself among the mountains, houses and among the trees and [in] that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you].' From their bellies comes a drink of varying colors..." (an-Nahl 16:68-69)
Thus, the "wahy" in these verses is not prophetic revelation, as claimed by Ibn Hazm and some theologians, but inspiration and guidance. Abū al-Ḥasan al-Ashʿarī also transmitted this from the people of the Sunnah and the community.
According to Suhaylī, the name of Musa's mother was Ayariha; others say it was Aya Ziht. The point is that Musa's mother was guided to place him in a chest and set him afloat on the Nile, with the assurance that Allah would return him and make him a prophet with authority in this world and the next.
She did as commanded, and one day, forgetting to tie the rope, the waters carried the chest to the bank near Pharaoh's palace. "And the family of Pharaoh picked him up so that he would become to them an enemy and a [cause of] grief."
Some said that the "lām" at the beginning of the verb in the verse indicates the reason for their action. Allah knows best. Another verse confirms this: "Indeed, Pharaoh and Haman and their soldiers were deliberate sinners." (al-Qasas 28:8) Because they were not on the right path, they deserved punishment, torment, and regret.
According to the mufassirūn, when the slave women in Pharaoh's palace retrieved the chest from the Nile, they did not dare open it but brought it to Pharaoh's wife, Asiya. Asiya was the daughter of Muzāḥim, son of ʿAbīdīn, son of Rayyān b. Walīd, who was Pharaoh during the time of the Prophet Yusuf. Some say she was from the Children of Israel and even Musa's paternal aunt. Allah knows best.
When Asiya opened the chest and saw Musa's face shining with prophetic light and awe, she was filled with love for him. When Pharaoh arrived and ordered the child killed, Asiya pleaded for his life, saying, "He will be a comfort of the eye for me and for you!" Pharaoh replied, "For you, perhaps, but not for me." Asiya said, "Perhaps he may benefit us." Thus, Allah granted her the benefit she hoped for through Musa: she found guidance in this world and was admitted to Paradise in the Hereafter. "Or we may adopt him as a son." The family of Pharaoh had no children. While they took Musa into their home, they were unaware of the punishment and vengeance Allah had prepared for Pharaoh and his soldiers because of Musa.
According to the People of the Book, it was Pharaoh's daughter Derbete who retrieved Musa from the Nile and brought him to the palace. Pharaoh had no sons. However, this contradicts the Book of Allah, which says: "And the heart of Musa's mother became empty. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers. And she said to his sister, 'Follow him.' So she watched him from a distance while they perceived not. And We had prevented from him [all] wet nurses before, so she said, 'Shall I direct you to a household that will be responsible for him for you while they are to him sincere?' So We restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of them do not know." (al-Qasas 28:10-13)
Ibn ʿAbbās, Mujāhid, ʿIkrima, Saʿīd b. Jubayr, Abū ʿUbayda, Ḥasan, Qatāda, Ḍaḥḥāk, and others said: "The heart of Musa's mother became empty," meaning she could think of nothing but Musa. "She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers." She told his sister to follow him and report back. The sister watched from a distance, pretending to be unconcerned. After Musa was taken into Pharaoh's palace, they tried to nurse him, but he would not suckle from any woman. They did not know what to do. Allah had prevented him from accepting any wet nurse. They took him to the market with the nurses to find someone who could nurse him. His sister saw them and, without revealing her identity, said, "Shall I direct you to a household that will be responsible for him for you while they are to him sincere?" They asked how she knew the household would care for him well. She replied, "Because they know the king will be pleased and hope for benefit from him."
Thus, the women went with Musa's sister to his mother's house. When his mother took him and began to nurse him, he accepted her breast. The women rejoiced and informed Asiya, who summoned Musa's mother to the palace and asked her to stay and nurse him there. Musa's mother declined, saying she had a husband and children and could only nurse him at home. Asiya agreed, granting her a stipend and gifts.
Thus, Allah reunited Musa with his mother, as He had promised: "So We restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of them do not know."
Allah, the Exalted, reminded Musa of these favors when speaking to him one night: "And We had already conferred favor upon you another time, when We inspired to your mother what We inspired, [saying], 'Put him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.' And I bestowed upon you love from Me that you would be brought up under My eye." (Tā-Hā 20:37-39) Whoever saw Musa would love him. Qatāda and others said: Allah made Musa beloved so that he would be well cared for and dressed in fine clothes. Allah protected him and granted him blessings: "When your sister went and said, 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother that she might not grieve and be content. And you killed someone, but We saved you from distress and tried you with various trials." (Tā-Hā 20:40)
The explanation of the trials Musa faced will be given later, God willing. In all matters, our trust and reliance is upon Him.
"And when Musa reached his full strength and maturity, We gave him judgment and knowledge. And thus do We reward the doers of good. And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemies. And the one from his faction called for help to him against the one from his enemy, so Musa struck him and [unintentionally] killed him. [Musa] said, 'This is from the work of Satan. Indeed, he is a manifest, misleading enemy.' He said, 'My Lord, indeed I have wronged myself, so forgive me,' and He forgave him. Indeed, He is the Forgiving, the Merciful."
"He said, 'My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals.'" (al-Qasas 28:14-17)
Allah, the Exalted, after mentioning His favor of returning Musa to his mother, states that when Musa reached full strength and maturity—according to many scholars, this is at the age of forty—He granted him knowledge and wisdom, meaning prophethood and messengership. This was the fulfillment of the glad tidings given earlier to his mother: "We will return him to you and make him one of the messengers."
Allah then explains the reasons for Musa's departure from Egypt and his journey to and settlement in Madyan. The details of what Allah said to him and the favors bestowed upon him there will be explained later.
"And he entered the city at a time of inattention by its people." According to Saʿīd b. Jubayr, ʿIkrima, Qatāda, and Sudda, this was at noon; according to Ibn ʿAbbās, it was between sunset and nightfall.
"And found therein two men fighting." One was from his own people (the Children of Israel), the other from his enemies (the Copts). The one from his people called for help against his enemy.
Because Musa had been adopted by Pharaoh and raised in his palace, he had authority in Egypt. The Children of Israel, claiming kinship through nursing, also gained honor through Musa. When the man from the Children of Israel asked for help against the Copt, Musa struck the Copt—according to Mujāhid, with his fist; according to Qatāda, with a staff—causing his death. The Copt was a disbeliever and polytheist. Musa did not intend to kill him, only to stop the fight. Nevertheless, Musa said, "This is from the work of Satan. Indeed, he is a manifest, misleading enemy." Musa said, "My Lord, indeed I have wronged myself, so forgive me," and Allah forgave him. "He said, 'My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals.'"
"And he became inside the city fearful and anticipating [exposure], when suddenly the one who had sought his help the previous day cried out to him [once again]. Musa said to him, 'Indeed, you are an evident, [persistent] deviator.' And when he wanted to strike the one who was an enemy to both of them, he said, 'O Musa, do you intend to kill me as you killed someone yesterday? You only want to be a tyrant in the land and do not want to be of the amenders.' And a man came from the farthest end of the city, running. He said, 'O Musa, indeed the eminent ones are conferring over you [intending] to kill you, so leave [the city]; indeed, I am to you of the sincere advisors.' So he left it, fearful and anticipating [apprehension]. He said, 'My Lord, save me from the wrongdoing people.'" (al-Qasas 28:18-21)
Allah, the Exalted, informs us that Musa feared that Pharaoh and his chiefs would think ill of him after learning he had killed a Copt to help a man from the Children of Israel. The next morning, he was fearful and watchful. The same man from the Children of Israel called for help again, this time in another fight. Musa rebuked him, saying, "Indeed, you are an evident, [persistent] deviator." When Musa approached the Copt to stop the fight, the other man said, "O Musa, do you intend to kill me as you killed someone yesterday?" Some say this was said by the man from the Children of Israel, who thought Musa was going to strike him for being quarrelsome. He then revealed to the people that Musa had killed a man the previous day. The Copt went to Pharaoh and asked for help against Musa. When Pharaoh learned that Musa was the killer, he ordered his arrest. Before Pharaoh's men could seize him, a well-wisher came running and warned Musa to flee. Musa left Egypt, not knowing the way, and prayed, "My Lord, save me from the wrongdoing people."
"And when he directed himself toward Madyan, he said, 'Perhaps my Lord will guide me to the sound way.' And when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women keeping back [their flocks]. He said, 'What is your circumstance?' They said, 'We do not water until the shepherds dispatch [their flocks]; and our father is an old man.' So he watered [their flocks] for them; then he went back to the shade and said, 'My Lord, indeed I am, for whatever good You would send down to me, in need.'" (al-Qasas 28:22-24)
Allah, the Exalted, describes how Musa, honored to converse with Him, left Egypt in fear, not knowing where to go. He had never left Egypt before. When he reached the well of Madyan, he found people watering their flocks and two women holding theirs back. He asked about their situation, and they replied that they waited until the shepherds finished because their father was old. Musa watered their flocks for them, then withdrew to the shade and prayed, "My Lord, indeed I am, for whatever good You would send down to me, in need."
According to Ibn ʿAbbās, Musa ate nothing but beans and leaves on his journey from Egypt to Madyan, and his feet were wounded from walking barefoot. He was a chosen servant of Allah, suffering from hunger. Ata b. Saʿib said that Musa's prayer was heard by the women, who went to their father and told him about Musa. Their father sent one of them to bring Musa. "Then one of the two women came to him walking with shyness. She said, 'Indeed, my father invites you that he may reward you for having watered for us.' So when he came to him and related to him the story, he said, 'Fear not. You have escaped from the wrongdoing people.'"
One of the daughters said, "O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy." (Their father) said, "Indeed, I wish to marry you one of these, my two daughters, on the condition that you serve me for eight years; but if you complete ten, it will be as a favor from you. And I do not wish to put you in difficulty. You will find me, if Allah wills, from among the righteous." Musa said, "That is [established] between me and you. Whichever of the two terms I complete—there is no injustice to me. And Allah, over what we say, is Witness." (al-Qasas 28:25-28)
Musa agreed to the terms and completed the longer of the two terms, which was ten years. According to several reports, he married the younger daughter. When the term was completed, Musa asked his father-in-law for sheep as compensation. His father-in-law agreed to give him all the lambs born that year with a certain color pattern, and by Allah's will, most of the sheep gave birth to such lambs.
"And when Musa had completed the term and was traveling with his family, he perceived from the direction of the mount a fire. He said to his family, 'Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there some information or burning wood from the fire that you may warm yourselves.' But when he came to it, he was called from the right side of the valley in a blessed spot—from the tree: 'O Musa, indeed I am Allah, Lord of the worlds.' And [He said], 'Throw down your staff.' But when he saw it writhing as if it were a snake, he turned in flight and did not return. [Allah said], 'O Musa, approach and fear not. Indeed, you are of the secure. Insert your hand into the opening of your garment; it will come out white without disease. And draw in your arm close to you [as prevention] from fear; for those are two proofs from your Lord to Pharaoh and his establishment. Indeed, they have been a people defiantly disobedient.'" (al-Qasas 28:29-32)
Musa completed the longer term and set out with his family. On a cold, dark night, he lost his way and saw a fire on the side of the mountain. He told his family to wait while he approached the fire, which was a divine light visible only to him. When he reached it, Allah called to him from a tree in the blessed valley, commanding him to remove his sandals and listen to the revelation. Allah instructed him to throw down his staff, which became a serpent, and to insert his hand into his garment, which came out white and shining. These were two clear signs given to Musa as proof of his prophethood.
Allah then commanded Musa to go to Pharaoh and call him to the truth, assuring him that He would strengthen him with his brother Harun and that they would prevail. Musa expressed his fear due to his previous killing of a man and his concern about his speech impediment. Allah granted his request, making Harun a prophet and his helper.
Musa and Harun went to Pharaoh, calling him to worship Allah alone and to release the Children of Israel. Pharaoh arrogantly rejected their message, reminding Musa of his upbringing in the palace and accusing him of ingratitude. Musa replied that the favor Pharaoh claimed was only because he had enslaved the Children of Israel.
Pharaoh challenged Musa, demanding a sign. Musa threw down his staff, which became a serpent, and drew out his hand, which shone brightly. Pharaoh accused him of sorcery and gathered the magicians of Egypt to challenge Musa. On the appointed day, the magicians cast their ropes and staffs, which appeared to move like snakes. Musa, by Allah's command, cast his staff, which swallowed their illusions. The truth became manifest, and the magicians fell in prostration, declaring their belief in the Lord of Musa and Harun. Pharaoh threatened them with severe punishment, but they remained steadfast in their faith.
Thus, Allah supported Musa with clear signs and delivered the Children of Israel from Pharaoh's tyranny. The story of Musa is recounted in detail in various places in the Qur'an, serving as a lesson and reminder for all.