فَوَقَعَ الۡحَقُّ وَ بَطَلَ مَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۱۹﴾ۚ
فَوَقَعَ ٱلۡحَقُّ وَبَطَلَ مَا كَانُواْ يَعۡمَلُونَ
فَغُلِبُوۡا ہُنَالِکَ وَ انۡقَلَبُوۡا صٰغِرِیۡنَ ﴿۱۲۰﴾ۚ
فَغُلِبُواْ هُنَالِكَ وَٱنقَلَبُواْ صَٰغِرِينَ
1030. The verse seems to refer to Pharaoh’s party and not to the sorcerers. The latter have been spoken of in the next verse. The word "humiliated" could not have been used about men who had evinced such regard for truth as to have accepted it without even waiting to see what Pharaoh had to say about it. The meaning is that those, (Pharaoh and his party), who a few moments before had come to the scene of combat with a proud and arrogant attitude and were confident of success, now retired humbled and crestfallen. (close)
This verse refers to Pharaoh’s party and not to the magicians. The latter have been spoken of in the next verse. So the words, and they returned humiliated, do not evidently apply to them. Moreover, the word (humiliated) could not have been used about men who had evinced such regard for truth as to have accepted it without even waiting to see what Pharaoh had to say about it. The word, "humiliated" has also been elsewhere used in the Quran about the disbelievers (9:29).
The word انقلبوا (they returned) does not simply mean, "they became". The expression becomes much more powerful if taken in its literal sense, the meaning being that those who, a few moments before, had come to the scene of combat with a most proud and arrogant attitude and confident of success, now returned to their places humbled and crest-fallen. (close)
وَ اُلۡقِیَ السَّحَرَۃُ سٰجِدِیۡنَ ﴿۱۲۱﴾ۚۖ
وَأُلۡقِيَ ٱلسَّحَرَةُ سَٰجِدِينَ
b. 20:71; 26:47. (close)
1031. The discomfiture of the sorcerers was so complete that it appeared that some hidden power had taken the ground from under their feet. They were made to fall down prostrate on the ground in an attitude of prayer and humility before God. (close)
a. 20:71; 26:47. (close)
The passive voice in the words, were impelled to fall down prostrate, is full of meaning. The discomfiture of the magicians was so complete that it appeared that some hidden power had taken the ground from under their feet. They were, as it were, made to fall down prostrate on the ground in an attitude of prayer and humility before God. (close)
قَالُوۡۤا اٰمَنَّا بِرَبِّ الۡعٰلَمِیۡنَ ﴿۱۲۲﴾ۙ
قَالُوٓاْ ءَامَنَّا بِرَبِّ ٱلۡعَٰلَمِينَ
c. 20:71; 26:48. (close)
b. 20:71; 26:48. (close)
Their discomfiture proved to the magicians that the Lord of the worlds was on the side of Moses; so they hastened to believe in Him. (close)
رَبِّ مُوۡسٰی وَ ہٰرُوۡنَ ﴿۱۲۳﴾
رَبِّ مُوسَىٰ وَهَٰرُونَ
d. 20:71; 26:49. (close)
c. 20:71; 26:49. (close)
قَالَ فِرۡعَوۡنُ اٰمَنۡتُمۡ بِہٖ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ ۚ اِنَّ ہٰذَا لَمَکۡرٌ مَّکَرۡتُمُوۡہُ فِی الۡمَدِیۡنَۃِ لِتُخۡرِجُوۡا مِنۡہَاۤ اَہۡلَہَا ۚ فَسَوۡفَ تَعۡلَمُوۡنَ ﴿۱۲۴﴾
قَالَ فِرۡعَوۡنُ ءَامَنتُم بِهِۦ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ إِنَّ هَٰذَا لَمَكۡرٞ مَّكَرۡتُمُوهُ فِي ٱلۡمَدِينَةِ لِتُخۡرِجُواْ مِنۡهَآ أَهۡلَهَاۖ فَسَوۡفَ تَعۡلَمُونَ
a. 20:72; 26:50. (close)
1032. The words "its inhabitants" here signify Pharaoh’s own people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil. (close)
d. 20:72; 26:50. (close)
The sudden change in the magicians, brought about by the powerful hand of God, gave rise to doubts and misgivings in the mind of Pharaoh; or it may be, he simply used it as an excuse to hide his own discomfiture.
By the words "its inhabitants" are here meant Pharaoh’s people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
The Bible also agrees with the Quran in saying that the magicians became believers in Moses (Exod. 8:19), with the difference that whereas, according to the Quran, the magicians became believers on the spot immediately after witnessing this miracle of Moses, according to the Bible, they believed in Moses sometime later. The Quranic account is certainly more natural. (close)
لَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَ اَرۡجُلَکُمۡ مِّنۡ خِلَافٍ ثُمَّ لَاُصَلِّبَنَّکُمۡ اَجۡمَعِیۡنَ ﴿۱۲۵﴾
لَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَٰفٖ ثُمَّ لَأُصَلِّبَنَّكُمۡ أَجۡمَعِينَ
b. 20:72; 26:50. (close)
1033. Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as in the time of Moses the punishment of death by crucifixion was in vogue. (close)
a. 20:72; 26:50. (close)
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as the time of Moses the punishment of death by crucifixion was in vogue. (close)
قَالُوۡۤا اِنَّاۤ اِلٰی رَبِّنَا مُنۡقَلِبُوۡنَ ﴿۱۲۶﴾ۚ
قَالُوٓاْ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ
c. 20:73; 26:51. (close)
b. 20:73; 26:51. (close)
The magicians are not frightened by the threat of Pharaoh. On the contrary, they throw out a challenge to him saying, as it were: "If you crucify us, it will do us no harm; on the other hand, it will only make us return to our Lord all the more quickly and we will have the pleasure of meeting Him earlier." Just note the change that true faith had brought about in these hitherto worldly-minded men. A few moments before they talked of reward in the form of money and wealth, and now they were prepared to spurn all the pleasures of the world for the sake of God and were eager to meet Him as early as possible. Faith indeed is a great power and works wonders. (close)
وَ مَا تَنۡقِمُ مِنَّاۤ اِلَّاۤ اَنۡ اٰمَنَّا بِاٰیٰتِ رَبِّنَا لَمَّا جَآءَتۡنَا ؕ رَبَّنَاۤ اَفۡرِغۡ عَلَیۡنَا صَبۡرًا وَّ تَوَفَّنَا مُسۡلِمِیۡنَ ﴿۱۲۷﴾٪
وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنۡ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتۡنَاۚ رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرٗا وَتَوَفَّنَا مُسۡلِمِينَ
d. 20:74. (close)
c. 20:74. (close)
1016. Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station. (close)
وَ قَالَ الۡمَلَاُ مِنۡ قَوۡمِ فِرۡعَوۡنَ اَتَذَرُ مُوۡسٰی وَ قَوۡمَہٗ لِیُفۡسِدُوۡا فِی الۡاَرۡضِ وَ یَذَرَکَ وَ اٰلِہَتَکَ ؕ قَالَ سَنُقَتِّلُ اَبۡنَآءَہُمۡ وَ نَسۡتَحۡیٖ نِسَآءَہُمۡ ۚ وَ اِنَّا فَوۡقَہُمۡ قٰہِرُوۡنَ ﴿۱۲۸﴾
وَقَالَ ٱلۡمَلَأُ مِن قَوۡمِ فِرۡعَوۡنَ أَتَذَرُ مُوسَىٰ وَقَوۡمَهُۥ لِيُفۡسِدُواْ فِي ٱلۡأَرۡضِ وَيَذَرَكَ وَءَالِهَتَكَۚ قَالَ سَنُقَتِّلُ أَبۡنَآءَهُمۡ وَنَسۡتَحۡيِۦ نِسَآءَهُمۡ وَإِنَّا فَوۡقَهُمۡ قَٰهِرُونَ
1034. It were the chiefs themselves who had counselled Pharaoh to give respite to Moses and his brother (7:112); but now the same chiefs blame him for the time he had given to Moses and Aaron in accordance with their own advice. This is how those who meet with disgrace and humiliation become morally degraded. (close)
1035. Pharaoh himself was worshipped as a god by his people (28:39) and he in turn worshipped other deities. Hence the chiefs accused Moses and Aaron of having denounced the worship of Pharaoh and his gods. (close)
a. 2:50; 7:142; 14:7; 28:5. (close)
1036. The word Nuqattilu is in the intensified form and expresses the sense of ruthlessness and a slow and gradual process of killing. (close)
a. 2:50; 7:142; 14:7; 28:5. (close)
1017. Important Words:
قاھرون (dominant). For the full meaning of this word see 6:19.
It was the chiefs themselves who had counselled Pharaoh to give respite to Moses and his brother (7:112); but now the same chiefs blamed him for the delay he had allowed Moses and Aaron in accordance with their own advice. This is how a deterioration takes place in the morals of those who meet with disgrace and humiliation.
Pharaoh himself was worshipped as a god by his people (28:39) and he in turn worshipped other deities. Hence, the chief men accused Moses and Aaron of having denounced the worship of Pharaoh and his gods.
The verb نقتل (we will ruthlessly slay) is in the intensified form and expresses the sense of ruthlessness and a slow and gradual process.
This expression is thus intended to signify the hardship and privations which Pharaoh inflicted on the Israelites and by means of which he sought to bring about their gradual but sure and ruthless destruction. The Quran, therefore, cannot be accused of anachronism on the ground that Pharaoh did not slay the children of the Israelites after Moses went to him as a Messenger of God, for it is an authentic fact of history that both before and after Moses went to Pharaoh with his message, the latter had put into execution schemes against the Israelites with a view to bringing about their gradual but inevitable ruin. This is the reason why the Israelites said to Moses and Aaron, "Ye have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants, to put a sword in their hand to slay us" (Exod. 5:21). Reference to this is to be found in 7:130. Moreover, the verse does not say that Pharaoh actually caused the Israelite children to be slain on this occasion. It only mentions a threat and not an accomplished fact. (close)