Surah 28. Al-Qasas

3The words ala fil-ard in the Text are comprehensive and mean that he adopted a rebellious attitude in the land, assumed independence and godhead and superiority instead of behaving like a servant and a subordinate, and started oppressing his subjects like a tyrannical and haughty ruler.

4That is, "He did not rule his subjects with an even hand giving equal rights to all of them, but he had adopted the polity of dividing them into groups. He bestowed privileges and preferential rights on some to be made the ruling class and reduced others to serfs to be oppressed and exploited."

Here, nobody should think that an Islamic government also discriminates between its Muslim and dhimmi subjects, and does not allow them equal rights and privileges in every way This doubt is misplaced because this distinction, contrary to Pharaonic discrimination, is not based on any distinction owing to race, color, language or class, but on the distinction of ideology and way of life. In the Islamic system there is absolutely no difference between the legal rights of the Muslims and the dhimmis. The only difference is in their political rights, for the simple reason that in an ideological state the ruling class can only be the one which believes in its basic ideology. Every person who accepts this ideology can enter that class, and anyone who rejects it quits it. Thus, there can be no element of resemblance between this discrimination and the Pharaonic discrimination according to which no member of the oppressed race can ever enter the ruling class, under which the people of the oppressed race do not even enjoy the basic human rights, not to speak of their political and economic rights; so much so that they are even deprived of their right to live and survive, and denied security of any right whatever, all special privileges and benefits and high of offices and good things of life being reserved for the ruling class and for every such person who happens to have been born in it.

5The Bible elucidates this as follows:

"Now there arose up a new king over Egypt, which knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them: lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them task masters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Ra`amses ....And the Egyptians trade the children of Israel to serve with rigour; And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour .... And the king of Egypt spake to the Hebrew midwives .... And he said, When ye do the office of a midwife to Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live." (Exod. 1: 8-16).

This shows that after the passing away of the Prophet Joseph a nationalist revolution took place in Egypt, and when the Copts regained power the new nationalist government employed every means to subdue the Israelites. They did not _ only humiliate and disgrace them and took mean services from them, but, over and above this, they adopted the policy of reducing their population, by killing their sons and allowing their daughters to live so that their women should gradually pass into the Copts' hands and produce the Coptic instead of the Israelite race. The Talmud adds that this revolution had taken place a little over a hundred years after the death of the Prophet Joseph. According to it, the new government, in the first instance, deprived the Israelites of their fertile lands and houses and possessions, and then removed them from the government jobs and offices. Even after this whenever the Coptic rulers felt that the Israelites and their Egyptian coreligionists were becoming formidable they would disgrace them and employ them in rigorous jobs on little or no wages at all. This is the explanation of the Qur'anic verse: "He debased a section of the Egyptian population", and of verse 49 of Al Baqarah: "They had inflicted a dreadful torment on you. "

However, neither the Bible nor the Qur'an mentions that the Pharaoh was told by an astrologer that a boy would be born among the Israelites, who would become a cause of his deposition from power and to meet this danger he had issued orders to kill the male children born in the Israelite homes, or that Pharaoh himself had seen a dreadful dream and the explanation given was that a son would be born among the Israelites, who would cause his downfall. Our commentators have taken this ¦`legend from the Talmud and other Israelite traditions. (See Jewish Encyclopedia, under ;"Moses", and The Talmud Selections, pp. 123-24).

6That is, "Make them leaders and guides of the people in the world."

7That is, "Bestow on them inheritance of the land so that they should be rulers over it.

8The Western orientalists have been very critical of this. They say that Haman was a courtier of the Persian King Xerxes, who reigned hundreds of years after the Prophet Moses, from 486 to 465 B.C., but the Qur'an has made him a minister of Pharaoh in Egypt. This is nothing but an instance of sheer prejudice. After all, what historical evidence have these orientalists got to prove that there never lived any other person called Haman before Xerxes' courtier Haman? If an orientalist has been able to discover, through authentic means, a complete list of all the ministers and chiefs and courtiers of the Pharaoh under discussion which dues not contain the name of Haman he should make it public, or publish a photostat of it, because there could be no better or more effective instrument than this c f the refutation of the Our'an.