The 10 Plagues of Egypt are described in the Book of Exodus. Every year Jewish people around the world celebrate Passover — a holiday that marks the Exodus, when the Jews escaped slavery in Egypt and moved to Canaan, as recounted in the Torah (the Pentateuch, comprising the first five books of the Hebrew Bible.): Genesis,Exodus, Leviticus, Numbers and Deuteronomy.

The consensus of modern scholars is that the Pentateuch does not give an accurate account of the origins of the Israelites. Similarly, attempts to find natural explanations for the plagues (e.g., a volcanic eruption to explain the “darkness” plague) have been dismissed by biblical scholars on the grounds that their pattern, timing, rapid succession, and above all, control by Moses mark them as supernatural. But the controversy remains like a recurring decimal point.

In the Book of Exodus, the Plagues of Egypt are ten disasters that the Hebrew God inflicts on the Egyptians to convince the Pharaoh to emancipate the enslaved Hebrews: These Plagues are recited by Jews during the Passover Seder.

Before going further, let it be established from the onset that the story of Moses raises many historical controversies, ranging from the dating of his birth and events in Egypt to the greatest monumental event, the Exodus. The interrogation of which would open a floodgate of incredulity leading to tests of faith especially as the belief in the religious historicity of Moses and the events have become accepted folklores in the Abrahamic religions. Particularly in Islam where Musa is a most revered prophet.

Mūsā ibn ʿImrām, (lit. ’Moses, son of Amram’) is a prominent prophet and messenger of God and is the most frequently mentioned individual in the Quran, with his name being mentioned 136 times and his life being narrated and recounted more than that of any other prophet. Apart from the Quran, Moses is also described and praised in the Hadith literature as well. He is one of the most important prophets and messengers within Islam.

Perhaps the greatest reference to Musa in Islam is his role in helping to secure the five daily prayers for Prophet Muhammad during his celebrated night journey to Heaven. Miraj is one of the most talked-about events in Islam. Isra and Miraj are the two parts of the night Journey, which Prophet Muhammad (SAW) took on 27^th day of Rajab shortly before the Hejira.

The Prophet Muhammad (SAW) was transported from the Sacred Mosque in Mecca to the Al-Aqsa Mosque in Jerusalem Miraj: He then ascended through the seven heavens, meeting with other prophets and ultimately reaching the presence of Allah (God).

During this journey, the five daily prayers were prescribed to the Muslim community. Initially 50 daily prayers were prescribed. It was Moses who asked the Prophet to go back and ask for its reduction, which he did several times till it was pegged at five. Hence, the significance of Moses.

The story of Moses and the Exodus has been critiqued from various angles, reflecting the diverse interpretations and scholarly debates surrounding this foundational biblical narrative:

Historical Skepticism: Some scholars, like Martin Noth and John Van Seters, argue that the historical Moses is a legendary figure, with the only historical tradition being the death and burial of Moses in Deuteronomy. This perspective suggests that the Exodus narratives are more akin to folktales than historical accounts.

From a Liberation Theology perspective, the Exodus story is seen as a liberation narrative that emphasizes the fight against oppression and the pursuit of social justice. This interpretation challenges the traditional view of Moses as a mere leader and highlights his role as a social liberator.

The debate over the historicity of Moses and the Exodus continues, with some scholars suggesting that the narratives are not historically reliable due to a lack of independent data and a misunderstanding of archaeological evidence. Others argue that Moses was a typical ancient leader with extraordinary abilities, paralleling other ancient leaders in the Near East.

The Gradual Emergence Theory, for example, posits that the Israelites emerged gradually from within the indigenous Canaanite population rather than through a sudden mass exodus from Egypt. This theory is grounded in archaeological evidence and sociocultural analysis, suggesting a more evolutionary development of Israelite identity.

These critiques highlight the complexity and subjectivity of the story of Moses and the Exodus, inviting readers to consider the various interpretations and their implications for understanding the narrative’s significance.

Because of their penchant for identifying sources behind the final form of the narrative, biblical scholars have failed to consider the nature of the sequence of the plagues. Nearly ninety years ago Flinders Petrie, Egyptologist, observed, “The order of the plagues was the natural order of such troubles on a lesser scale in the Egyptian season, as was pointed out long ago.” Petrie thought that the blood-like waters of the Nile were the result of stagnating conditions that occurred just prior to the beginning of the inundation, when water levels were at their lowest.

Greta Hort (Danish-born professor of Danish and English literature) took the opposite tack. She hypothesized the “plague” resulted from a high Nile because the four conditions describing the water in Exodus 7:20 to 24 could only be met during the inundation. The Nile rises in July and August, crests in September, and usually is reddish in appearance owing to the presence of Roterde, particles of soil, suspended in the water.

In Exodus, the Nile is described by the blood-red color (7:20); the death of its fish (7:21a); its foul smell; and its undrinkable state (7:21c). Hort maintains that only one scenario could result in these four conditions: the presence of millions of flagellates (Euglena sanguinea and Haematoccus pluvialis) in the floodwaters. Probably originating in Lake Tana, Ethiopia, the flagellates flowed to Egypt via the Blue Nile and would account for the reddish color and the putrid smell. During the darkness of night, flagellates require higher amounts of oxygen, whereas during the day they give off an abundance of oxygen. This fluctuation, Hort explains, would cause the death of fish, which need constant amounts of oxygen.

She further argues that the following five plagues came as a consequence of the first. Frogs, the second plague, are known to invade the land toward the end of the Nile’s inundation in September and October. It is reported in this case (Exod.7:25) that a week separated the first and second plague, suggesting a connection between the two, Hort avers. The sudden death of the frogs (Exod. 8:13), she believes, was because of contamination caused by bacillus anthracis from the decomposing fish.

The flood season in Egypt always brought with it mosquitoes that could quickly reproduce in the pools and puddles left by the retreating Nile. The “flies” (cārōb) of the fourth plague may have been dog flies, known for their vicious biting. Hort considers the quick outbreak of this plague to be consistent with this type of mosquito and believes it was the cause of the sixth plague.

The fifth plague (deber) affected field animals (Exod. 9:3) and Hort maintained that this plague resulted from anthrax spread inland by the frogs associated with the second plague. “Boils” is a common understanding of šehîn, which makes sense in the light of the meanings which would be consistent with an infection. This plague specifically hit animals and humans alike (Exod. 9:9), and, based on a statement in Deuteronomy 28:35, it appears that this plague primarily affected the lower extremities of people.

Moreover, she contends that the flies that were the pest of the fourth plague were responsible for the boils of the sixth plague. The infection would have been passed on by the flies biting humans and other animals after coming in contact with rotting, dead animals (the result of the fifth plague).

Despite all the above attempts at ex-religious explanations for the 10 Plagues, they are still believed like gospel truths. This is the reality of religious beliefs and unshakable faith. It is therefore in the same vein that Muslims believe in the Accession of the Holy Prophet (SAW) in the Isra Miraj.

There are different accounts of what occurred during the Miʿraj. Al-Tabari’s description can be summarized as; Muhammad ascends into heaven with Gabriel and meets a different prophet at each of the seven levels of heaven; first Adam, then John the Baptist and Jesus, then Joseph, then Idris, then Aaron, then Moses, and lastly Abraham.

Then, continues to meet God without Gabriel. God tells Muhammad that his people must pray 50 times a day, but on return, he meets Moses, who tells him persistently, “Return to God and ask for fewer prayers because fifty is too many”. Muhammad goes between Moses and God nine times, until the prayers are reduced to the five daily prayers.

It therefore follows that belief in the 10 plagues cannot be obliterated by any archaeological or scientific exposition.

However, to the people of Gaza, the unintended consequence Moses’ deliverance of the Israelites from Egypt is being felt today in the genocide they are experiencing in the hands of Bani Israel.

Dr. Rasha Khatib, Martin McKee, and Salim Yusuf’s instructive article, “Counting the dead in Gaza: difficult but essential” (https://www.thelancet.com › journals › lancet › article), published in the Lancet, gives a framework for understanding the limited ability to count the dead when those carrying out data collection are also being targeted and murdered during a genocide.

As of today, the death toll in Gaza is reported to be at least 58,026. This figure includes many civilians, with women and children making up more than half of the casualties. Apart from the observable fact that 80% of Gaza has been razed to the ground level and turned to rubbles. If Moses had not let his ‘people go’.

Moses’ people are still gallivant all over the Middle East causing havoc and death. In Lebanon, lives are not safe from Israeli bombs; Syria too suffers the same fate. Israel recently bombed the Syrian military headquarters and the Presidential palace. Even, the West Bank is not safe anymore for Palestinians.

It is all a re enactment of the directive of the God of Israel in Joshua 6:17 (ESV) “And the city and all that is within it shall be devoted to the Lord for destruction.”

But in fairness to Moses, he was not part of this wanton destruction of Canaan as he did not reach the Promised Land. Moses died in Moab, having viewed the Promised Land which he would not enter. The Bible states that God Himself buried Moses in a valley in Moab, near Beth-poer. His grave remains unknown to this day. Deuteronomy 34:6.

All these because Moses led Bani Israel on their 40-year journey out of Egypt.

May Allah save us from the hands of Bani Israel and its backers.

Barka Juma’at and a happy weekend

“The Battle of Karbala is essentially what ended the bloodline of the Prophet Muhammad (SAW) and that is what Shia Muslims mourn on Ashura.”

Ashura is a Muslim holiday that’s observed on the 10th day of Muharram, the first month of the Islamic lunar calendar. Last Sunday 6^th July was also 10^th Muharam: Day of Ashura, celebrated all over the Muslim world. But it’s a holiday with varied significance for the two sects of Islam.

Sunni Muslims have celebrated this ever since the Prophet Muhammad arrived in Medina with his followers on Ashura and saw Jewish people fasting in honor of Moses’ victory. So, Muhammad (SAW) turned to his followers and told them: “You (Muslims) have more right to celebrate Moses’ victory than they have, so observe the fast on this day.” Why, was never revealed, despite the historical fact that Moses was first and foremost a Hebrew prophet.

Moses freeing the Israelites is one of many events that are revered by all followers of the three Abrahamic religions – Christians, Muslims, and Jews alike. Shia Muslims also commemorate this event on Ashura but, for them, there is a second thing of great significance that also happened on Ashura – the murder of Imam Husayn, the Prophet’s (SAW) grandson.

For Shia Muslims, who comprise roughly 15 percent of the world’s Muslim population, Ashura is the most solemn and significant date on the calendar, a day to mourn and remember the martyrdom of Husayn, in 680 C.E.

For Sunni Muslims, who represent the majority of Muslims worldwide, Ashura is a New Year’s celebration that also commemorates miraculous events from the Quran (and the Hebrew Bible), such as Moses parting the Red Sea and Noah landing the Ark on dry land.

There was a split among Muslims — collectively called the ummah — between those who believed that a descendent of Muhammad should rightfully take the prophet’s place as leader, and those who thought that the community should choose its next leader.

While for Sunni Muslims, Ashura is a day of fasting and celebration, for Shia Muslims it’s also a day of mourning. But, contrary to popular belief, Ashura doesn’t mark the start of the Sunni-Shia divide. Instead, that technically started on the day of the Prophet Muhammad’s death in 632 AD – 22 years after the birth of Islam.

By the time of his death, Muhammad (SAW) had managed to consolidate power throughout the Arabic world. As often happens with other huge and rapidly-established kingdoms or empires, however (e.g. Macedonia, Mongolia, etc.), the moment this new realm’s leader passes away, a succession crisis sets in.

Two people, in particular, were seen as the main candidates to be Muhammad’s successor. Abu Bakr, a close companion of the Prophet (SAW) was seen by a large portion of Muhammad’s followers as his ideal successor. The second name was that of Ali ibn Abi Talib – Muhammad’s son-in-law and cousin.

Ali’s followers backed him not only because they believed he’d be a good choice but especially because he was the Prophet’s blood relative. Ali’s followers dubbed themselves Shi’atu Ali or “Partisans of Ali” or just Shia, for short. They believed that Muhammad (SAW) wasn’t merely a prophet of the Lord but that his bloodline was divine and only someone related to him could ever be a rightful caliph.

Unfortunately for the Partisans of Ali, the supporters of Abu Bakr were more numerous and politically influential and they seated Abu Bakr as Muhammad’s successor and caliph of the young Islamic community. His supporters adopted the term Sunni from the Arabic word sunna or “Way” because they strived to follow Muhammad’s religious ways and principles, not his bloodline.

This key event in 632 AD was the beginning of the Sunni-Shia divide but it’s not what, Shia Muslims are mourning on Ashura.

First, in 656 AD Ali managed to become caliph himself after Abu Bakr, Umar, and Uthman who died in June 656 AD. He only ruled for 5 years, before he was assassinated on 28^th January 661, while praying in the Mosque of Kufa.

From there, the still young and tension-filled caliphate passed to the Umayyad dynasty of Damascus, and from them – to the Abbasids of Baghdad. Shias rejected both of those dynasties as “illegitimate”, of course, and confrontations between the Partisans of Ali and their Sunni leaders continued to escalate.

Al-Ḥusayn ibn ʿAlī; 11 January 626 – 10 October 680 CE) was a social, political and religious leader in early medieval Arabia. The grandson of prophet Muhammad (SAW), and an Alid (the son of Ali ibn Abi Talib and Muhammad’s daughter Fatima), as well as a younger brother of Hasan ibn Ali.

Husayn is regarded as the third Imam in Shia Islam after his brother, Hasan, and before his son, Ali al-Sajjad. Husayn is a prominent member of the Ahl al-Bayt and is also considered to be a member of the Ahl al-Kisa and a participant in the ‘event of the mubahala’. Muhammad (SAW) described him and his brother, Hasan, as the leaders of the youth of paradise.

During the caliphate of Ali, Husayn accompanied him in wars. After the assassination of Ali, he obeyed his brother in recognizing the Hasan–Mu’awiya I treaty, despite it being suggested to do otherwise. In the nine-year period between Hasan’s abdication in AH 41 (660) and his death in AH 49 or 50 (669 or 670), Hasan and Husayn retreated to Medina, trying to keep aloof from political involvement for or against Mu’awiya I.

After the death of Hasan, when Iraqis turned to Husayn, concerning an uprising, Husayn instructed them to wait as long as Mu’awiya was alive due to Hasan’s peace treaty with him. Prior to his death, Mu’awiya appointed his son Yazid as his successor, contrary to the Hasan–Mu’awiya treaty.

When Mu’awiya I died in 680, Yazid demanded that Husayn pledge allegiance to him. Husayn refused to do so. As a consequence, he left Medina, his hometown, to take refuge in Mecca in AH 60 (679). There, the people of Kufa asked him to be their Imam and pledged their allegiance to him.

On Husayn’s way to Kufa with a retinue of about 72 men, his caravan was intercepted by a 1,000-strong army of the caliph at some distance from Kufa. He was forced to head north and encamp in the plain of Karbala on 2 October, where a larger Umayyad army of some 4,000 or 30,000 arrived soon afterwards.

Battle of Karbala, (October 10, 680 [10th of Muḥarram, ah 61]), brief military engagement in which a small party led by al-Ḥusayn ibn ʿAlī, grandson of the Prophet Muhammad and son of ʿAlī, the fourth caliph, was defeated and massacred by an army sent by the Umayyad caliph Yazīd I. The battle helped secure the position of the Umayyad dynasty, but among Shiʿi Muslims (followers of Ḥusayn) the 10th of Muḥarram (or ʿĀshūrāʾ) became an annual holy day of public mourning.

The Battle of Karbala galvanized the development of the Shi’at Ali into a unique religious sect with its own rituals and collective memory. It has a central place in Shi’a history, tradition, and theology, and has frequently been recounted in Shi’a literature.

The battle is commemorated during an annual ten-day period during the Islamic month of Muharram by many Muslims especially Shi’a, culminating on the tenth day of the month, known as the day of Ashura. On this day, Shi’a Muslims mourn, hold public processions, organize religious gatherings, beat their chests and in some cases self-flagellate.

Sunni Muslims likewise regard the incident as a historical tragedy; Husayn and his companions are widely regarded as martyrs by both Sunni and Shi’a Muslims

So, the Battle of Karbala is essentially what ended the bloodline of the Prophet Muhammad (SAW) and that is what Shia Muslims mourn on Ashura. 

“Ashura is an opportunity for Muslims to say, ‘This is a new year, I’m going to do better and be better,'” says Imam Abdul-Malik.

Ashura is not just a historical remembrance, it is a living legacy. It calls on Muslims to reflect: Are we willing to stand up for truth, even when it’s difficult? Are we silent in the face of injustice, or do we follow the example of Husayn (RA)? Do we fast and reflect on Allah’s blessings, like Musa (AS) and the Prophet (SAW) taught us? Ashura urges us to move beyond rituals and ask real questions about our values, our courage, and our unity as an Ummah.

Ashura offers timeless takeaways:

Faith must lead to action: Whether it’s standing up against injustice or resisting inner corruption, our Islam is meant to be lived. Change begins within: Imam Husayn (RA) didn’t wait for others to act. He led with conviction—even in isolation.

Gratitude is worship: Fasting isn’t just about hunger—it’s an act of remembering how Allah has always been with the oppressed.

Ashura is not a day of passive mourning; it is a day of active remembrance and renewal. From the shores of the Red Sea with Musa (AS) to the desert plains of Karbala with Imam Husayn (RA), it reminds us that the path of truth has always required sacrifice, sincerity, and steadfast faith.

As we fast and reflect, may we carry the spirit of Ashura into every day of our lives—living not just in remembrance of the past, but in commitment to a future shaped by faith, justice, and moral clarity.

Rabbana atina fid dunya hasanatan wa fil Aakhirati hasanatan waqina ‘adhaban-nar: “Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.” (Quran 2:201)

Barka Juma’at and a happy weekend

By Babatunde Jose

Today’s sermon is taken from Stories of the Quran to exemplify the possibility and reality of bodily resurrection on the Day of Qiyyamah. The reality of the Day of Judgment speaks to the need for accountability in all that we do and the realization that no one will escape the judgment of Allah.

The story of Uzair is here used to epitomize the power and glory of God. He is the creator and ‘Master of the Day of Judgment’. Uzair questioned the possibility of resurrection and Allah made an example of him. He was made to die for a hundred years, resurrected and made to face his people who have all added a hundred years to their age since he left them. He was made to die at the age of 40 and had not added a day to his age when he was resurrected.  His maid who was 20 was now 120 and his son who was 18 had grown to 118. Yet, Uzair was still 40. What a paradox. Allahu Akbar!!!

Allah the Almighty says: 

Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: “Oh! How shall Allah bring it (ever) to life, after (this) its death?” But Allah caused him to die for a hundred years, then raised him up (again). He said: “How long didst thou tarry (thus)?” He said: “(Perhaps) a day or part of a day.” He said: “Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: and that We may make of thee a Sign unto the people, look further at the bones, how We bring them together and clothe them with flesh.” When this was shown clearly to him, he said: “I know that Allah hath power over all things.” (Quran 2: 259)

Ishaq Ibn Bishr narrated that `Uzair was the man whom Allah caused to die for a hundred years, then raised up again. `Uzair was a wise, pious worshipper. One day, he went out to look after some of his properties, when he finished he passed by a ruined place where he was scorched by the blazing sun. So, he entered that ruined place riding on his donkey. He got off the donkey holding two baskets, one full of figs and the other full of grapes. He sat down and brought out a bowl in which he squeezed the grapes and soaked the dried bread he had therein. He ate thereof and then slept on his back, relying his two legs against a wall and started to gaze at the ceiling of the house. He saw some decomposed bones and said: Oh! How will Allah ever bring it to life after its death?

He did not doubt Allah’s Omnipotence to do this, but he said it in exasperation. Upon this, Allah the Almighty sent the Angel of Death who seized his soul, and thus Allah caused him to die for a hundred years. And, after one hundred years, Allah the Almighty sent to him an Angel who woke him from death. The Angel asked him saying: How long did you remain (dead)? He (the man) said: (Perhaps) I remained (dead) a day or part of a day; that he was caused to die in the afternoon and then was given life again by the end of day while the sun was still in the sky; that’s why he said: or part of a day i.e. not even a whole day. The Angel said: Nay, you have remained (dead) for a hundred years, look at your food and your drink i.e. the dried bread and the squeezed grapes that did not alter or turn bad, they show no change, and the grapes and the figs did not change as well.

As if he began to deny the matter by heart, the Angel said: Do you deny what I have said? And look at your donkey! He looked at his donkey and found his bones to be decomposed. The Angel called upon the donkey’s bones and they answered his call and gathered together from all directions till he was made whole again – while ‘Uzair was looking and he clothed them with flesh, skin and hair. Then, the Angel breathed life into it and it roused erecting his ears and head towards the sky thinking the Last Hour had come.

Then, he rode on his donkey back to his village where he seemed unfamiliar to the people and the people looked unfamiliar to him. Even so, he did not find his own house easily. When he reached the house, he found a crippled blind old woman at the age of one hundred twenty years old. She was a maid owned by him in the past and he left her while she was only twenty years old. He asked her saying: is this the house of ‘Uzair? She said: Yes, it is. She wept and said: Today, no one ever remembers `Uzair.

He told her that he was ‘Uzair and Allah the Almighty caused me to die for one hundred years then He gave me life again. She said: Glory is to Allah! We lost ‘Uzair one hundred years ago and never heard anything about him. He said: Verily, I am ‘Uzair. She said: ‘Uzair was a man whose supplications were acceptable by Allah the Almighty, so invoke Allah to return my sight to me to look at you, so if you were ‘Uzair, I would certainly know you’. Consequently, he invoked Allah the Almighty, then, he wiped over her eyes and they were recovered and took her by the hand and said: Stand up by the Leave of Allah! She stood up by the Leave of Allah. She looked at him and said: I bear witness that you are ‘Uzair.

Then, she set out for the Children of Israel in their meetings and gatherings and Uzair’s son who was about one hundred and eighteen years and she called them saying: This is ‘Uzair who came back to you. They believed her, but she said: I am so and so, your maid. He invoked Allah for me and He recovered my eyesight and legs. She added: he claims that Allah caused him to die for one hundred years and then He gave him life again. The people rose up and went to look at him. His son said: my father had a black mole between his shoulders. He disclosed his shoulders and they realized that he was ‘Uzair.

The Children of Israel said: ‘Uzair was the only one who committed the whole Torah to his heart and Bikhtinassar burnt it and nothing is left thereof but what the men can remember, so (if you are the true ‘Uzair) write it down for us. His father, Surukha, buried the Torah during that era of Bikhtinassar in a place known to nobody but ‘Uzair. Thus, he took them to that place and brought them out, but unfortunately, the papers were rotten and ruined. Consequently, he sat under the shade of a tree surrounded by the Children of Israel and he renovated the Torah for them.

He renovated the Torah for them in the land of As-Sawad. The town in which he died is said to be called “Sairabadh.” ‘Abdullah Ibn ‘Abbas (May Allah be pleased with him) said: Thus he was as said by Allah the Almighty: And thus We have made of you a sign for the people i.e. for the Children of Israel. That he was with his sons a young man among old people for he died when he was only forty and was revived at the same age and status. Allahu Akbar!!! – Stories of the Quran 

Barka Jumuah and a happy weekend