قَالَ اَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ اَرۡضِنَا بِسِحۡرِکَ یٰمُوۡسٰی ﴿۵۸﴾
قَالَ أَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ أَرۡضِنَا بِسِحۡرِكَ يَٰمُوسَىٰ
b. 26:36. (close)
1828. This verse seems to refer to an insidious device of Pharaoh. He told his people that Moses who was a foreigner in Egypt was seeking to turn the ruling dynasty out of Egypt by his clever manoeuvres. (close)
b. 26:36. (close)
This verse seems to refer to an insidious device of Pharaoh. He told his people that Moses who was a foreigner in Egypt was seeking to turn the ruling dynasty out of Egypt by his clever manoeuvres. He accused Moses of rebellion and revolt against the constituted authority and of aspiring to the leadership of the Egyptians. Thus apprehending in the rise of Moses a threat to his own power and prestige he sought to incite his people against him and thus turn his personal enmity against him into national hatred.
In this verse Pharaoh leaves out Aaron and addresses only Moses. He seems to have regarded Aaron as too insignificant to be considered worthy of notice. (close)
فَلَنَاۡتِیَنَّکَ بِسِحۡرٍ مِّثۡلِہٖ فَاجۡعَلۡ بَیۡنَنَا وَ بَیۡنَکَ مَوۡعِدًا لَّا نُخۡلِفُہٗ نَحۡنُ وَ لَاۤ اَنۡتَ مَکَانًا سُوًی ﴿۵۹﴾
فَلَنَأۡتِيَنَّكَ بِسِحۡرٖ مِّثۡلِهِۦ فَٱجۡعَلۡ بَيۡنَنَا وَبَيۡنَكَ مَوۡعِدٗا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَآ أَنتَ مَكَانٗا سُوٗى
c. 7:112, 113; 26:37. (close)
c. 7:112, 113; 26:37-40. (close)
2278. Important Words:
سوی (equal) is derived from سوی (saviya). They say سوی الرجل i.e. the affair of the man became established. ساواہ means, it was or became equal to it and like it in measure, extent, size, quantity or amount and in value, etc. سوی (siwan) or سوی(suwan) means, equal; or equal in respect of its two extremities; uniform or even; equidistant or midway between two parties or two places; مکاناً سوی also means, a marked place (Lane & Aqrab). See also 2:109 and 19:11.
The verse shows that Pharaoh possessed some sense of fairness. He seems to act with justice and impartiality in regard to the controversy that was to take place between Moses and the magicians. (close)
قَالَ مَوۡعِدُکُمۡ یَوۡمُ الزِّیۡنَۃِ وَ اَنۡ یُّحۡشَرَ النَّاسُ ضُحًی ﴿۶۰﴾
قَالَ مَوۡعِدُكُمۡ يَوۡمُ ٱلزِّينَةِ وَأَن يُحۡشَرَ ٱلنَّاسُ ضُحٗى
d. 26:39. (close)
1829. There seems a curious analogy here between Moses and the Holy Prophet, viz. that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of Duha, the Holy Prophet also entered Mecca as conqueror at the time of Duha which marked the final defeat of disbelief and idolatry in Arabia. (close)
a. 26:39. (close)
It seems a curious analogy that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of ضحی, the Holy Prophet also entered Mecca as a conqueror at the time of ضحی which marked the final defeat of disbelief and idolatry in Arabia.
The day of festival seemed to be the holy day of the people of Pharaoh when they were expected to assemble in large numbers and to behave with unusual dignity and decorum. (close)
فَتَوَلّٰی فِرۡعَوۡنُ فَجَمَعَ کَیۡدَہٗ ثُمَّ اَتٰی ﴿۶۱﴾
فَتَوَلَّىٰ فِرۡعَوۡنُ فَجَمَعَ كَيۡدَهُۥ ثُمَّ أَتَىٰ
1830. The expression. Jama‘a Kaida-hu, besides the meaning given in the text may also mean: He mustered all his designs; he contrived all sorts of plans; he did all that he could do. (close)
The expression جمع کیدہ besides the meaning given in the text may also mean: He mustered all his designs; he contrived all sorts of plans; he did all that he could do. (close)
قَالَ لَہُمۡ مُّوۡسٰی وَیۡلَکُمۡ لَا تَفۡتَرُوۡا عَلَی اللّٰہِ کَذِبًا فَیُسۡحِتَکُمۡ بِعَذَابٍ ۚ وَ قَدۡ خَابَ مَنِ افۡتَرٰی ﴿۶۲﴾
قَالَ لَهُم مُّوسَىٰ وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ كَذِبٗا فَيُسۡحِتَكُم بِعَذَابٖۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ
1831. The verse lays down an infallible criterion to test the truth of a claimant to Divine revelation, viz. that a forger of lies against God, though he may appear to progress and prosper for a short while, ultimately perishes and comes to a miserable and ignoble end. This is a truth writ large on the pages of all religious history. (close)
2281. Important Words:
فیسحتکم (destroy you utterly) is derived from سحت which means, he earned unlawful money.سحته او أسحته means, he destroyed him or it; exterminated him or it; he corrupted it. سحت رأسه means, he shaved his head so as to remove the hair utterly. ماله سحت means, his property may be taken and destroyed with impunity; دمه سحت means, his blood may be shed with impunity (Lane & Aqrab). See also 5:43.
The verse lays down an infallible criterion to test the truth of a claimant to Divine revelation, viz. that a forger of lies against God, though he may appear to progress and prosper for a while, ultimately perishes and comes to a miserable and ignoble end. This is a truth writ large on the pages of all religious history. (close)
فَتَنَازَعُوۡۤا اَمۡرَہُمۡ بَیۡنَہُمۡ وَ اَسَرُّوا النَّجۡوٰی ﴿۶۳﴾
فَتَنَٰزَعُوٓاْ أَمۡرَهُم بَيۡنَهُمۡ وَأَسَرُّواْ ٱلنَّجۡوَىٰ
This verse shows that the warning which Moses held out to the magicians in the words, forge not a lie against Allah, had had its effect on them with the result that some of them seemed to have wavered and vacillated. The words, they argued their affair among themselves, indicate that disagreement arose between them whether or not they should oppose Moses. Therefore in order to come to a final decision whether they should enter the lists against him or should withdraw, they held a secret consultation. (close)
قَالُوۡۤا اِنۡ ہٰذٰٮنِ لَسٰحِرٰنِ یُرِیۡدٰنِ اَنۡ یُّخۡرِجٰکُمۡ مِّنۡ اَرۡضِکُمۡ بِسِحۡرِہِمَا وَ یَذۡہَبَا بِطَرِیۡقَتِکُمُ الۡمُثۡلٰی ﴿۶۴﴾
قَالُوٓاْ إِنۡ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَىٰ
a. 7:110-111; 26:35, 36. (close)
1831A. Tariqah means, way of life; ideal; institution, tradition (Lane). (close)
a. 7:110-111; 26:35-36. (close)
2283. Important Words:
طریقتکم (your traditions) is derived from طرق. They say طرق الطریق i.e. he travelled or beat the road. طرق الباب means, he knocked at the door. طریقة means, a way, course, rule, habit, custom or tradition, manner or mode; path, road. طریقة القوم means, the best, the most excellent, the eminent or noble person among the community (Lane & Aqrab).
المثلی (best) is the feminine of أمثل which is derived from مثل. They say مثل فلان فلاناً i.e. he became like such a one. أمثل(amthalo) or مثلی means, coming nearest to the model, i.e. the best. امثال القوم means, the best and the noblest persons in the community. They say المریض الیوم أمثل i.e. the patient today is in the best of health (Lane, Aqrab & Mufradat). See also 13:7.
The reference in the words, "they said," is to the members of Pharaoh’s party. It is they who spoke these words to incite the reluctant magicians to take the field against Moses. They brought two charges against Moses and Aaron. First, that Moses and Aaron sought to turn them out of their country by deceitful means; secondly that they intended to destroy their religion and the sacred traditions which they (people of Pharaoh) had inherited from their forefathers. (close)
فَاَجۡمِعُوۡا کَیۡدَکُمۡ ثُمَّ ائۡتُوۡا صَفًّا ۚ وَ قَدۡ اَفۡلَحَ الۡیَوۡمَ مَنِ اسۡتَعۡلٰی ﴿۶۵﴾
فَأَجۡمِعُواْ كَيۡدَكُمۡ ثُمَّ ٱئۡتُواْ صَفّٗاۚ وَقَدۡ أَفۡلَحَ ٱلۡيَوۡمَ مَنِ ٱسۡتَعۡلَىٰ
2284. Important Words:
کید (plan) means, a plan, a wile, an artifice, artful contrivance; device; a plot; a stratagem, art; cunning, ingenuity or skill (Lane).
The magicians were told that they could use any device, artifice or wile to defeat Moses. This implied a confession that with Pharaoh and his people the end justified the means.
In the verse an appeal has also been made to the magicians’ self-interest. They are told that if they were successful against Moses, it would be all to their good. (close)
قَالُوۡا یٰمُوۡسٰۤی اِمَّاۤ اَنۡ تُلۡقِیَ وَ اِمَّاۤ اَنۡ نَّکُوۡنَ اَوَّلَ مَنۡ اَلۡقٰی ﴿۶۶﴾
قَالُواْ يَٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِيَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ
b. 7:116. (close)
a. 7:116. (close)
The words of the verse show that the magicians had behaved respectfully towards Moses and it is this respectful attitude of theirs which, perhaps, was mainly instrumental in enabling them to see the truth and accept it. (close)
قَالَ بَلۡ اَلۡقُوۡا ۚ فَاِذَا حِبَالُہُمۡ وَ عِصِیُّہُمۡ یُخَیَّلُ اِلَیۡہِ مِنۡ سِحۡرِہِمۡ اَنَّہَا تَسۡعٰی ﴿۶۷﴾
قَالَ بَلۡ أَلۡقُواْۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّهَا تَسۡعَىٰ
c. 7:117; 26:44. (close)
1832. God’s Prophets never take the offensive. They wait till they are attacked and then they defend themselves. (close)
d. 7:117. (close)
1833. The cords and staves of the magicians appeared to Moses only as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while, but they soon come to grief. (close)
b. 7:117; 26:44. (close)
c. 7:117. (close)
2286. Important Words:
عصیھم (their staves). عصی is the plural of عصا which means: (1) a piece of wood on which one reclines, a stick, a stave; a party; the tongue (Lane & Aqrab).
The words "Nay, cast ye", show that the Prophets of God never take the offensive. They wait till they are attacked and then they defend themselves.
The expression یخیل الیه (appeared to him) clearly indicates that the cords and staves of the magicians only appeared to Moses as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while but they soon come to grief and suffer defeat and destruction. (close)