Page 389
usluk yadaka fī jaybika takhruj bayḍāʾa min ghayri sūʾin wa-ḍmum ʾilayka janāḥaka mina r-rahbi fa-dhānika burhānāni min rabbika ʾilā firʿawna wa-malaʾihī ʾinnahum kānū qawman fāsiqīna
‘Insert your hand into your shirt. It will emerge white, without any fault, and keep your arms drawn in awe to your sides. These shall be two proofs from your Lord to Pharaoh and his elite. They are indeed a transgressing lot.’
— Ali Quli Qarai
Surah Al-Qasas - Verses 32-33
32. “(Now) enter your hand into the your bosom, and it will come forth white (radiant) without evil, and draw your arm to yourself to ward off fear; and these (two miracles) be two proofs from your Lord unto Pharaoh and his chiefs, verily they have been a transgressing people.”
33. “He said: ‘My Lord! Verily I have killed one of them, so I fear that they would slay me’.”
The first miracle of Moses, that his staff became a serpent, was a sign of terror. After that, he was ordered to apply his second miracle, which was a sign of light and hope. Then both of them are a combination of ‘warning’ and ‘glad tidings’. Moses was ordered:
This whiteness and radiance was not because of the disease of leprosy, and the like; it was a Divine light for him which was completely new. The observation of those wonderful supernatural events, in that dark night and in that empty desert, caused Moses (as) to shake vigorously. In order that he could regain his peace and calmness, he was ordered another commandment. It was as follows:
Some commentators have said that this sentence ironically means the necessity of decisiveness and firm decision in fulfilment of the responsibility of prophethood, and the lack of any fear and horror from any rank and any power. Some other commentators have also thought that when the staff was changed into a snake, Moses (as) stretched his arms to defend himself, but Allah ordered him to draw back his arms and he should not fear, because he did not need to defend himself.
The application of /janah/ (wing) instead of ‘hand’ is a beautiful meaning that, perhaps, its purpose is to liken the state of man’s tranquility and calmness to the state of a bird that when it observes a frightening thing, it flies, but when it regains its calmness, it gathers its wings. Again, Moses heard the same voice, saying:
Yes, these people have gone out from the obedience of Allah, and they have disobeyed Him very violently. It is upon you that you advise them, but if it is of no avail, you must struggle against them. Here Moses remembered the important event of his life in Egypt, the event of killing that Coptic man and mobilization of the forces of Pharaoh to avenge his blood. Although Moses had combated with that oppressor, these things had no meaning in the logic of Pharaoh. He is still decided to kill Moses without dispute if he finds him.
That is why here Moses speaks to Allah: as follows: