Al Islam

d. 20:70. (close)

a. 20:70. (close)

1351. Commentary:

The expression, Is this enchantment?, constitutes an effective refutation of the charge implied in the words سحر مبین (manifest enchantment) in the preceding verse. Moses is described here as asking his people how his teaching could be called an enchantment when it crushed all falsehood, deceit and trickery. The words, And the enchanters never prosper, provide the second refutation of the same charge. Enchanters, the verse purports to say, merely practise deception and propagate falsehood. They can never attain the success that comes to the Prophets, who have a great mission. The Prophets come to bring about a complete change in the lives of their followers and they succeed in this great and difficult mission despite all obstacles and impediments. In the face of this undeniable fact, how could the Prophets be called enchanters and spreaders of falsehood? (close)

a. 7:133. (close)

b. 7:133. (close)

1352. Important Words:

تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).

Commentary:

The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things. (close)

b. 7:113; 26:37, 38. (close)

a. 7:113; 26:37, 38. (close)

1353. Commentary:

One error leads to another. Pharaoh and his people called Moses an enchanter (v. 77), and the result was that, instead of following the right course for the investigation of truth, they set about finding out sorcerers to oppose him and thus were caught in the very net which they thought they had laid for Moses. (close)

c. 7:117; 20:67; 26:44. (close)

b. 7:117; 20:67; 26:44. (close)

1354. Commentary:

This verse, as may be wrongly construed, does not mean that on seeing the sorcerers Moses became prepared to meet them in the contest. He knew that they were mere sorcerers and that whatever they might do would be useless and unworthy of his notice. He therefore treated them with the contempt they deserved by saying, Cast ye what you would cast, hinting that their sorcery was not worthy of notice. He, however, did not think it proper to refuse to accept their challenge outright, knowing that when the actual contest began the hollowness of their work would itself become exposed and it would then be time for him to bring home to them the falsity of their work. This he actually did, as is announced by him in the succeeding verse, What you have brought is mere sorcery. Surely, Allah will make it vain. (close)

d. 7:119; 20:70. (close)

c. 7:119; 20:70. (close)

1355. Commentary:

See note on the preceding verse. (close)

e. 8:9. (close)

1281A. A righteous cause does not need the support of unrighteous means for its propagation. 'The end justifies the means' has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood. (close)

a. 8:9. (close)

1356. Commentary:

The "words of God" include both "glad tidings" and "warning," and it is by means of these two that God establishes the truth. Moses has expressed a great truth in this verse. He says that God does not need deceit and falsehood for the propagation of His religion but causes it to be spread and established by His immutable decree and command. These words embody a great moral truth that the goodness of a right cause does not justify the use of dishonest means for its propagation. The popular saying that the end justifies the means has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood. (close)

a. 28:5. (close)

b. 28:5. (close)

1357. Commentary:

It appears from this verse that all the Israelites had not believed in Moses. Only a part of them had really believed in him. The rest followed him from only political or national considerations. The pronoun "his" in the clause, from among his people, may also refer to Pharaoh. In that case the clause would mean that some youths of the people of Pharaoh also believed in Moses. But the former interpretation seems to be more correct and is therefore preferable.

This verse also brings to light the fact that not unoften an appreciable number of the people to whom a Prophet of God preaches his Message become convinced of his truth, but they dare not profess their faith openly for fear of their leaders and chiefs. The pronoun "their" in the words "their chiefs" may refer either to the Israelites or to the people of Pharaoh. Preferably it refers to the people of Pharaoh. The chiefs of the people of Pharaoh have been called the chiefs of the Israelites because the latter were a subject people. But the pronoun need not necessarily be taken as referring to any particular people. The great men of a country are regarded as chiefs not merely because they belong to any particular community but also because, being members of the government, they possess influence and authority. Hence the high officials of the State, whether they belonged to the people of Pharaoh or the Israelites might rightly be called the chiefs of the Israelites and it was through both that Pharaoh tyrannized over the Israelites.

The words, Pharaoh was a tyrant in the land, show that Pharaoh was not a wise and sagacious monarch. He had embarked upon a policy of open repression and persecution which was calculated to incite the people to rebellion. This policy eventually led to the downfall of the dynasty. (close)

1282. Iman signifies mental submission and Islam means outward obedience. Inner faith must be followed by real outward change in the conduct of a believer. (close)

1358. Commentary:

The verse represents Moses as advising his people to realize that their work, viz. the work they were engaged in under his leadership, was God’s own work. This shows that Islam recognizes no narrow nationalism but requires its followers to work for God and His religion.

This is calculated to bring about a great change in a Muslim’s outlook on life. It helps him to think in terms of God, religion and righteousness and raises him above the narrow outlook of nationalism.

The words, if you indeed submit to His will, preceded by the expression, if you have believed in Allah, are not redundant but have been used to express an additional idea. When the word اسلام (submission) is used along with the word ایمان(belief), then the latter word signifies sincerity and firmness of faith while the former expresses only outward submission to authority. In other words, ایمان expresses "obedience of the heart," while اسلام signifies "outward or practical obedience." In this sense the verse would mean, "If you have acquired faith with regard to God and now you desire to taste the fruits thereof practically, then put your trust in God and entrust all your affairs to Him."

The verse thus teaches us that inner faith must be followed by a real outward change in the life of a person. For a true believer ایمان comes first and اسلام afterwards. But in the case of those weak of faith, اسلام takes precedence over ایمان because the weak of faith first begin with an outward expression of obedience and then gradually acquire heartfelt conviction. Thus in the case of a true believer purity of heart precedes purity of actions. But the reverse is the case of one who is weak of faith, for such a person stands in need of outside support for the purity of his heart. The purity of his actions, therefore, precedes the purity of his heart. It is to this fact that the Quran refers when it addresses the people of the desert in the words: Say, ye believe not, but rather say, We submit, for faith has not yet entered your hearts (49:15). (close)

1359. Commentary:

The expression, Our Lord, make us not a trial for the wrongdoing people, means either "may we not give, by our conduct, the wrongdoing people an opportunity to attack the true Faith"; or "make us not a target of the tyrannies of the wrongdoing people." (close)