MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

Dr.Israr Ahmad

Surah Al-A'raf

(The Heights)

(Recap of verses 85 – 99 of Surah,7, Al-A'raf, and exposition of

Verses100 – 126 of the same Surah, inclusive)

Translator’s note:For the sake of continuity and coherent explanation, most of the general discourse has been made by employing the ‘male’ as a prototype, which is in no way meant to be diminutive of the opposite gender or to disrespect the status of women.

 

Moreover, each verse (Verse) has been kept as a continuum in order to prevent the misrepresentation of meanings, which may occur when the verses are broken up and the translation of those verses becomes kaput when done in bits and pieces.

Cross-references taken from other parts of the Qur’an and the Hadith of the Messenger of Allah (SAAW) are provided in italics.

The Translation of the Holy Qur’an done by the Message International – USA (www.FreeQuran.com) and edited by Saheeh International – UK, Dar Al Mountada – Saudi Arabia and Al Qummah – Egypt has been used in order to synchronize the use of modern English Language, which we believe will give a more accomplished sense of understanding to Today’s mind.

 

  

Recap of verses 85 – 99 (inclusive) of Surah 7, Al-A'raf

This section of Surah Al-A'raf (Verses 85 through 93) recounts the address of the Prophet Shu'ayb (AS) to the people of Madyan, their disbelief, and their terrible fate. The people of Madyan had started transgressions in business, finance, trade, and economics, viz., corruption and malpractices, cheating people, and deception by short-changing in weights and measures. The central theme of the teachings of Prophet Shu'ayb (AS), clearly shows that the people of Madyan suffered from two major ailments i.e. polytheism and dishonesty in business. Prophet Shu'ayb(AS) devoted his (AS) efforts to purging them of those evils. In his (AS) exhortations to his (AS) people, Prophet Shu'ayb (AS) emphasized that they should not allow the order of life, established by the previous Prophets (AS) on the foundations of the true faith and sound morals, to be corrupted by false beliefs and moral depravity. As a result of the dawah [call towards Allah (SWT)] of Prophet Shu'ayb (AS), one group or ‘party’ from amongst them had come to believe in the Oneness of Allah (SWT) whilst the majority remained disbelievers. Those who disbelieved not only rejected the message of Allah (SWT) outright but also tried to use all kinds of evil ploys to dissuade the believers from the right path. Addressing the believers Prophet Shu'ayb (AS) told them to remain steadfast in their belief and bear all kinds of persecution with unflinching tenacity until the decision from Allah (SWT) came. The Chiefs of the nation of Madyan, who were disbelievers, said to the followers of Prophet Shu'ayb (AS) that if they kept following Prophet Shu'ayb (AS), they would all be doomed and suffer a great loss. At last, the decree of Allah (SWT) came to pass.  The disbelievers were seized by an earthquake. They suffered a sudden, horrific and painful death inside their strong dwellings. Thus, Allah (SWT) brought His (SWT) wrath on the nation of Madyan and saved Prophet Shu'ayb (AS) and the believers from within his (AS) nation, with His (SWT) mercy.

After narrating individually, the stories of how various nations responded to the Message of their Prophets (AS), the Qur'an then spells out the general rule which has been operative throughout the ages. First, before the appearance of a Prophet (AS) in any nation, conditions that would conduce to the acceptance of his (AS) Message were created. This was usually done by subjecting the nations concerned to a variety of afflictions and punishments. They were made to suffer miseries such as famine, epidemics, colossal losses in trade and business, and defeat in war. Such events helped to soften up their hearts. Those events generated humility and modesty. They enabled people to shake off their pride and shatter their reliance on wealth and power and induced them to trust One Allah (SWT), Who is all-powerful, and fully controls their destiny. But if the people continue to refrain from embracing the truth they are subjected to another kind of test - that of affluence. This last test signaled the beginning of their destruction. Their foolish leaders also inculcate in their minds an altogether preposterous concept of history. Hence if a nation is seized by an affliction or scourge, such people see no reason why it should be taken as a result of their moral failure. They are rather inclined to consider that a person's readiness to heed moral admonition or to turn humbly towards Allah (SWT), is a sign of psychological infirmity. It is elucidated that had the people of the destroyed nations, residing in flourishing cities and towns, believed in Allah (SWT) and their Messengers (AS) and adopted Taqwa [fear of Allah (SWT)], Allah (SWT) would have opened for them the gates of all His (SWT) blessings and bounty from the heavens as well as the earth.

The verses also serve a definite didactic purpose, highlighting their relevance to the time of the Prophet (SAAW). A parallel is drawn that, when the transgressing people of the previous nations who denied the Message of Allah (SWT) and were arrogant in rejection of their Prophets (AS) could not be saved from the wrath of Allah (SWT) by their supposedly secure cities, then how can the Quraysh who dwell in the city of Makkah consider themselves immune to the wrath of Allah (SWT). This section of Surah Al-A'raf (Verses 94 through 99) concludes by giving a clear warning to the disbelievers that while they have wicked plans against Allah (SWT), His Messenger (SAAW), and the Muslims, Allah’s (SWT) secret plan and strategy of which they have no inkling will strike a decisive blow and they would be the losers.

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Exposition of verses 100 – 126 of Surah Al-A'raf

Verse 100

اَوَلَمْ یَھْدِ لِلَّذِیْنَ یَرِثُوْنَ الْاَرْضَ مِنْۢ بَعْدِ اَھْلِھَآاَنْ لَّوْنَشَاۗءُ اَصَبْنٰھُمْ بِذُنُوْبِھِمْ ۚ وَنَطْبَعُ عَلٰی قُلُوْبِھِمْ فَھُمْ لَا یَسْمَعُوْنَ (۱۰۰)

Has it not become clear to those who inherited the earth after its [previous] people that if We willed, We could afflict them for their sins? But We seal over their hearts so they do not hear.

Every nation which rises in place of one that falls can perceive the misdeeds which brought about the preceding nation’s fall. Were such a people to make use of their reason, to appreciate the false ideas and misdeeds which led to the undoing of those who once strutted abroad in vainglory, they would have realized that Allah (SWT) Who(SWT) had once punished them for their misdeeds and deprived them of power and glory had not ceased to exist. Nor has Allah (SWT) been deprived of the power to inflict a punishment on the people of the present times, a power with which He (SWT) smote the nations of the past. Nor has Allah (SWT) become bereft of the capacity to dislodge the wicked nations of today in the manner He (SWT) did in the past.

Those people who derive no lesson from history, who thoughtlessly pass over the ruins of the past, remaining engrossed in heedlessness, are deprived by Allah (SWT) of the capacity to think correctly and to pay due attention to the counsel of well-wishers. Such is the law of nature made by Allah (SWT) that if someone closes his eyes, not even a single ray of sunlight will reach his sight. Similarly, if someone is bent upon closing his ears none can make him hear even a word. That, in the Qur’anic terminology, is called a seal on the heart.

Verse 101

تِلْکَ الْقُرٰی نَقُصُّ عَلَیْکَ مِنْ اَنْۢبَاۗءِھَا ۚ وَلَقَدْ جَاۗءَتْھُمْ رُسُلُھُمْ بِالْبَیِّنٰتِ ۚ فَمَا کَانُوْا لِیُؤْمِنُوْا بِمَا کَذَّبُوْا مِنْ قَبْلُ ۭ کَذٰلِکَ یَطْبَعُ اللہُ عَلٰی قُلُوْبِ الْکٰفِرِیْنَ(۱۰۱)

Those cities – We relate to you, [O Muhammad], some of their news. And certainly, did their messengers come to them with clear proofs, but they were not to believe in that which they had denied before. Thus does Allah seal over the hearts of the disbelievers.

The purpose and mechanism behind the 'sealing of hearts' mentioned in the preceding verse are also explained in the present verse. It is clear from the two verses that the 'sealing of hearts' means that man's capacity to hear and understand the truth is seriously impaired. Once a person turns away from the truth because of his irrational prejudices and the dominance of lust, he becomes enmeshed in his own obstinacy and adamance.With time this adamance is compounded to such an extent that despite all rational and empirical evidence in support of the truth, he continues to reject it.

In short, the Qur’an tells the stories of the previous towns and cities, the Messengers (AS) sent to the people dwelling there with clear teachings, proofs, and signs, and the ultimate fate of those people, good and bad. The moral of these events of the past is that when it dawns on people that they are being called to the Truth, they must accept it. If, however, the heart, the mind, the intellect, and the soul have testified that this is the Truth, but they still reject it because of their arrogance, then due to such persistent denial, the faculty and the capability of seeing the Truth is withdrawn by Allah (SWT) and this is the way Allah (SWT) puts a seal on the hearts of the unbelievers.

Verse 102

وَمَا وَجَدْنَا ۔لِاَکْثَرِھِمْ مِّنْ عَھْدٍ ۚ وَاِنْ وَّجَدْنَآ اَکْثَرَھُمْ لَفٰسِقِیْنَ (۱۰۲)

And We did not find for most of them any covenant; but indeed, We found most of them defiantly disobedient.

Not finding most of them any covenant or not finding most of them true to their covenants signifies the general propensity of people not to honour their commitments. Most human beings are not faithful to the primordial covenant which they made with Allah (SWT) which is binding on every mortal as Allah’s (SWT) servant and creature. Before the creation of the world of matter, only the souls of all human beings were created and from all those souls, Allah (SWT) took a covenant that Am I (SWT) not your Lord (SWT)? All the human beings from Adam (AS) to the last man replied, why not, we accept You (SWT) as our Lord (SWT). However, most human beings do not fulfill this covenant. However, most human beings are not faithful to the collective covenant which is binding on every human being as a member of the human fraternity. Nor are men generally faithful to the commitments which they make to Allah (SWT) in hours of distress or in moments when their moral instincts are awake and astir. Violation of any of these covenants has been termed fisq (transgression).

Verse 103

ثُمَّ بَعَثْنَا مِنْۢ بَعْدِھِمْ مُّوْسٰی بِاٰیٰتِنَآ اِلٰی فِرْعَوْنَ وَمَلَا۟ئِہٖ فَظَلَمُوْا بِھَا ۚ فَانْظُرْ کَیْفَ کَانَ عَاقِبَۃُ الْمُفْسِدِیْنَ (۱۰۳)

Then We sent after them Moses with Our signs to Pharaoh and his establishment, but they were unjust toward them. So see how was the end of the corrupters.

The stories narrated in the Qur'an bring home unmistakably the point that people who reject Allah’s (SWT) Message are not spared; rather they are destroyed. In narrating at length the story of Moses, Pharaoh, and the Israelites, the Qur'an provides some important lessons for the unbelieving Quraysh, the Jews, and also the believers.

The previous sections of this Surah mentioned five mightly Messengers (AS) of Allah (SWT); Prophet Noah(AS), Prophet Hud (AS), Prophet Salih (AS), Prophet Lot (AS), and Prophet Shu'ayb (AS). This verse starts the extensive discourse in the Surah related to an important chapter in the history of Bani Israel and the enormous battle of Prophet Moses (AS), along with his (AS) brother Haroon (AS) and the believers against Pharoah. Just like in the case of the previous Prophets (AS), Allah (SWT) sent His (SWT) Messenger Moses (AS) with an unambiguous message and clear signs, proofs, and miracles towards the nation of the Pharoah.

'Pharaoh' literally means 'the offspring of the sun god'. The ancient Egyptians called the sun 'Ra', worshipped it as their supreme deity, and Pharaoh - Ra's physical manifestation and representative - was named after it. It was for this reason that all Egyptian rulers claimed their authority based on their association with Ra, and every ruler who mounted the Egyptian throne called himself Pharaoh, trying thereby to assure his people that he was their supreme deity. It was, at that time, the title of the Egyptian king, similar to emperors Nimrod of Babylon, Ceaser of Rome, and Qisra (or Khosrow) of Persia.

‘They were unjust toward them (Our signs)’ refers to their rejection of Allah’s (SWT) signs and to the fact that they dismissed them as sheer sorcery. Thus they suffered a tormenting fate.

In this whole passage, the story of Pharaoh also advises the Quraysh of Makkah that the large differences in the numerical strength of the forces of truth and falsehood in the early phase of the Islamic movement should not lead them to entertain any kind of illusion. History provides ample testimony that the Message of truth has always had a very humble beginning. However, the Truth gains gradual momentum and ultimately triumphs over all falsehood. The Quraysh are also reminded that all conspiracies hatched against the Prophets (AS), and all the means employed to suppress the Message of truth are ultimately foiled. They are further told that Allah (SWT) grants long terms of respite to the evil-doing nations so that they might mend their ways and reform themselves. But when they persistently disregard all warnings and learn no lesson from instructive events, He(SWT) smites them with exemplary punishment.

Some further lessons are meant to be conveyed to those who believed in the Holy Prophet (SAAW). First, they should not feel disheartened by the paucity of resources, nor be overawed by the impressive numerical strength, pomp, and grandeur of their enemies. Nor should they lose heart if they find that Allah’s (SWT) help does not come at their expected hour. Second, those who follow in the footsteps of the Jews are bound, ultimately, to be seized by the same curse which afflicted the Jews.

As for the Israelites, they are warned against the evil effects of clinging to falsehood. Illustrations of this were provided by important events in their history. They are also told to purge the message of the earlier Prophets (AS) of all accretions and distortions and to restore it to its original purity, by affirming the message of the Holy Prophet (SAAW) and becoming Muslims.

Verses104 and 105

Verse 104

وَقَالَ مُوْسٰی یٰفِرْعَوْنُ اِنِّیْ رَسُوْلٌ مِّنْ رَّبِّ الْعٰلَمِیْنَ (۱۰۴)

And Moses said, "O Pharaoh, I am a messenger from the Lord of the worlds

Verse 105

حَقِیْقٌ عَلٰٓی اَنْ لَّآ اَقُوْلَ عَلَی اللہِ اِلَّا الْحَقَّ ۭ قَدْ جِئْتُکُمْ بِبَیِّنَۃٍ مِّنْ رَّبِّکُمْ فَاَرْسِلْ مَعِیَ بَنِیْٓ اِسْرَاۗئِیْلَ(۱۰۵)

[Who is] obligated not to say about Allah except the truth. I have come to you with clear evidence from your Lord, so send with me the Children of Israel."

The Prophet Moses (AS) was sent to Pharaoh to invite him (give dawah) to two things; first, to surrender himself to Allah (SWT) (i.e. Islam); and second, to release the Israelites - who were already Muslims - from his oppressive bondage. The Qur'an refers occasionally to both of these objectives and occasionally confines itself to mentioning either of the two. It must be noted that Bani Israel had come to dwell from Palestine to Egypt during the time of Prophet Yusuf (AS). However, the Pharaohs had been persecuting them as slaves for hundreds of years. Prophet Moses (AS) declared to Pharaoh that he (AS) was the Messenger of Allah (SWT) and that his (AS) message was based on the absolute Truth.

Verses 106through 108

Verse 106

قَالَ اِنْ کُنْتَ جِئْتَ بِاٰ یَۃٍ فَاْتِ بِھَآ اِنْ کُنْتَ مِنَ الصّٰدِقِیْنَ (۱۰۶)

[Pharaoh] said, "If you have come with a sign, then bring it forth, if you should be of the truthful."

Verse 107

فَاَلْقٰی عَصَاہُ فَاِذَا ھِیَ ثُعْبَانٌ مُّبِیْنٌ(۱۰۷)

So he [i.e., Moses] threw his staff, and suddenly it was a serpent, manifest.

Verse108

وَّنَزَعَ یَدَہٗ فَاِذَا ھِیَ بَیْضَاۗءُ لِلنّٰظِرِیْنَ (۱۰۸)

And he drew out his hand; thereupon it was white [with radiance] for the observers.

Prophet Moses (AS) was granted these two miraculous signs to provide testimony to his being a Messenger (AS) of Allah (SWT), the creator and sovereign of the universe. When he (AS) threw down his staff, it became a serpent – manifest and clear. When he (AS) drew forth his (AS) hand from his (AS) bosom, it was white (radiant) for all the beholders. As mentioned earlier, whenever the Prophets (AS) introduced themselves as Allah's (SWT) Message-bearers, people asked them to produce some miraculous sign, to perform something supernatural. In response to those demands, the Prophets (AS) produced what the Qur'an terms as 'signs', and which are called 'miracles' by theologians.

Concerning miracles and doubting them, there are two basic questions that cynics should ask themselves. Did Allah (SWT), after creating the universe and establishing a system of natural causations therein, suspend Himself (SWT) such that it is no longer possible for Him (SWT) to interfere in the workings of the universe? Or does He (SWT) still hold the reins to His (SWT) realm in His (SWT) own hands that His (SWT) command is enforced every moment, and He (SWT) does retain the power to alter the shape of things and the normal course of events - either partially or fully, as and when He (SWT) wills? Indeed the latter holds true.

Verses 109 through 110

Verse 109

قَالَ الْمَلَاُ مِنْ قَوْمِ فِرْعَوْنَ اِنَّ ھٰذَا لَسٰحِرٌ عَلِیْمٌ (۱۰۹)

Said the eminent among the people of Pharaoh, "Indeed, this is a learned magician.

Verse 110

یُّرِیْدُ اَنْ یُّخْرِجَکُمْ مِّنْ اَرْضِکُمْ ۚ فَمَاذَا تَاْمُرُوْنَ (۱۱۰)

Who wants to expel you from your land [through magic], so what do you instruct?"

The above account raises the question as to how a destitute member of the slave Israeli nation could pose such a serious threat to an emperor as mighty as Pharaoh. This is especially so when one considers that Pharaoh was not only an absolute ruler over territory that stretched in one direction from Syria to Libya and in the other from the Mediterranean coast to Ethiopia but was even considered a deity deserving of worship!

One might also wonder how the transformation of Prophet Moses’s (AS) staff into a serpent could be considered an event of such magnitude as to give rise to the fear that Prophet Moses (AS) would overthrow the entrenched empire and unseat the royal family as well as the entire ruling class. It might further seem strange that the mere declaration of prophethood and the demand to liberate the people of Israel caused such a furor even though no other political question had been touched upon.

The answer here lies in the fact that Prophet Moses’s (AS) claim to prophethood implied the call to total change, obviously, including political change. For if a person lays claim to be Allah's (SWT) Messenger (AS), it implies that people obey him (AS) unreservedly. For Allah's (SWT) Messengers (AS) are not sent to the world to obey other human beings and live in subordination to them; they rather command others to accept them (AS) as their leaders and rulers. It is this which explains why Pharaoh and his coterie felt threatened by an all-out revolution, political, economic, and social - when Prophet Moses (AS) came forth with his (AS) call.

Verses 111through 114

Verse 111

قَالُوْٓا اَرْجِہْ وَاَخَاہُ وَاَرْسِلْ فِی الْمَدَاۗئِنِ حٰشِرِیْنَ (۱۱۱) 

They said," Postpone [the matter of] him and his brother and send among the cities gatherers

Verse 112

یَاْتُوْکَ بِکُلِّ سٰحِرٍ عَلِیْمٍ (۱۱۲)

Who will bring you every learned magician."

Verse 113

وَجَاۗءَ السَّحَرَۃُ فِرْعَوْنَ قَالُوْٓا اِنَّ لَنَا لَاَجْرًا اِنْ کُنَّا نَحْنُ الْغٰلِبِیْنَ (۱۱۳)

And the magicians came to Pharaoh. They said, "Indeed for us is a reward if we are predominant."

Verse 114

قَالَ نَعَمْ وَاِنَّکُمْ لَمِنَ الْمُقَرَّبِیْنَ (۱۱۴)

He said, "Yes, and, [moreover], you will be among those made near [to me]."

The chieftains and courtiers of Pharaoh were in panic. As mentioned earlier they could foresee the loss of political hegemony in case Prophet Moses (AS) was allowed to take the centre stage. They sought to buy time and made a mischievous plan.

The plan of Pharaoh's courtiers suggests that they knew the difference between mere sorcery and a miracle. They were well aware that miracles are effective and can bring about actual transformation whereas sorcery results merely in an optical illusion. Hence, they dubbed Prophet Moses (AS) a sorcerer to refute his (AS) claim to prophethood. They claimed instead that the transformation of the staff into a serpent was not a miracle; that it was rather a magical performance that could be undertaken by any sorcerer. Therefore, they asked all the sorcerers of the land to come together and display how a staff could be magically transformed into serpents. They believed that such a magical show would remove the awesome effect created by Prophet Moses's (AS) miracles on the people, or at least sow doubts in their minds about those miracles.

To cut a long story short, professional magicians and sorcerers were amassed from all over the land. The magicians sensed the enormity of the occasion and asked if they would be rewarded if they were to become the victors in the competition. Pharoah gave the magicians his blessings and promised them positions of great authority and status.

Verses 115 through 119

Verse 115

قَالُوْا یٰمُوْسٰٓی اِمَّآ اَنْ تُلْقِیَ وَاِمَّآ اَنْ نَّکُوْنَ نَحْنُ الْمُلْقِیْنَ (۱۱۵) 

They said, "O Moses, either you throw [your staff], or we will be the ones to throw [first]."

Verse 116

قَالَ اَلْقُوْا ۚ فَلَمَّآ اَلْقَوْا سَحَرُوْٓا اَعْیُنَ النَّاسِ وَاسْتَرْھَبُوْھُمْ وَجَاۗءُوْ بِسِحْرٍ عَظِیْمٍ (۱۱۶)

He said, "Throw," and when they threw, they bewitched the eyes of the people and struck terror into them, and they presented a great [feat of] magic.

Verse 117

 وَاَوْحَیْنَآ اِلٰی مُوْسٰٓی اَنْ اَلْقِ عَصَاکَ ۚ فَاِذَا ھِیَ تَلْقَفُ مَا یَاْفِکُوْنَ (۱۱۷)

And We inspired Moses, "Throw your staff," and at once it devoured what they were falsifying.

Verse 118

فَوَقَعَ الْحَقُّ وَبَطَلَ مَا کَانُوْا یَعْمَلُوْنَ(۱۱۸)

So the truth was established, and abolished was what they were doing.

Verse 119

فَغُلِبُوْا ھُنَالِکَ وَ انْقَلَبُوْا صٰغِرِیْنَ(۱۱۹)

And they [i.e., Pharaoh and his people] were overcome right there and became debased.

So, the ‘competition’ began. The magicians and sorcerers questioned, challengingly and confidently, Prophet Moses (AS) whether he would be the one to throw his (AS) staff first or if should they perform their magic tricks. Prophet Moses (AS) told, with the Will of Allah (SWT), to the magicians and sorcerers to throw their items. Their magic bewitched the people’s sight as all their ropes, strings and other items appeared to be snakes running wildly on the ground. Everyone watching was spellbound. Indeed, they were professional magicians and sorcerers and they produced great trickery. Allah (SWT) revealed unto Prophet Moses (AS) to throw his (AS) staff and, lo and behold, it started swallowing all the falsehood that the magicians had conjured up. Thus the truth was established before the whole crowd. The magicians and sorcerers, and their benefactors including Pharoah and his chieftains and courtiers, were all proven false. They were utterly overpowered and humiliated.

Verses 120 through 122

Verse 120

وَاُلْقِیَ السَّحَرَۃُ سٰجِدِیْنَ (۱۲۰)

And the magicians fell down in prostration [to Allah].

Verse 121

قَالُوْٓا اٰمَنَّا بِرَبِّ الْعٰلَمِیْنَ(۱۲۱)

They said, "We have believed in the Lord of the worlds,

Verse 122

رَبِّ مُوْسٰی وَھٰرُوْنَ(۱۲۲)

The Lord of Moses and Aaron."

Unanimously, the magicians fell into prostration and declared that they had come to believe in The Lord (SWT) of the worlds, The Lord (SWT) of Prophets Moses (AS) and Haroon (AS).

Thus Allah (SWT) turned the tables on Pharaoh and his courtiers. They had arranged the magic show in the hope that it would convince the people that Prophet Moses (AS) was just a sorcerer, and thus make them skeptical about his (AS) claim to prophethood. But the actual outcome was quite the opposite. The sorcerers who had been assembled were defeated. Not only that, but it was also unanimously acknowledged that the signs displayed by Prophet Moses (AS) in support of his (AS) claim were not feats of magic. Rather, his (AS) signs manifested the might of Allah (SWT), the Lord of the universe, and hence could not be overcome by magic.

Verses 123 through 124

Verse 123

قَالَ فِرْعَوْنُ اٰمَنْتُمْ بِہٖ قَبْلَ اَنْ اٰذَنَ لَکُمْ ۚ اِنَّ ھٰذَا لَمَکْرٌ مَّکَرْتُمُوْہُ فِی الْمَدِیْنَۃِ لِتُخْرِجُوْا مِنْھَآ اَھْلَھَا ۚ فَسَوْفَ تَعْلَمُوْنَ (۱۲۳)

Said Pharaoh, "You believed in him before I gave you permission. Indeed, this is a conspiracy which you conspired in the city to expel therefrom its people. But you are going to know.

Verse 124

 لَاُ قَطِّعَنَّ اَیْدِیَکُمْ وَاَرْجُلَکُمْ مِّنْ خِلَافٍ ثُمَّ لَاُصَلِّبَنَّکُمْ اَجْمَعِیْنَ (۱۲۴)

I will surely cut off your hands and your feet on opposite sides; then I will surely crucify you all."

Pharaoh was a tyrant and a false claimant to godhead. He was livid with the adverse outcome of his plan and arrogantly chided the magicians, who had now become Mulsim, for coming to believe in any entity besides himself. He knew that he had been defeated but to save face he fell back on his pretense of false majesty by holding them accountable for acting without his permission. He cunningly tried to make it about a conspiracy hatched between them and Prophet Moses (AS) to rob him of his dominion and authority over Egypt and a plot to expel him from the city. He said that they would all have to pay the price for their ‘intrigue’. He ordered the harshest punishment for the magicians who turned Muslims by decreeing that their hands and feet be cut in the opposite directions. He then ordered them to be crucified.

Verses 125 through 126

Verse 125

قَالُوْٓا اِنَّآ اِلٰی رَبِّنَا مُنْقَلِبُوْنَ (۱۲۵)

They said, "Indeed, to our Lord we will return.

Verse 126

وَمَا تَنْقِمُ مِنَّآ اِلَّآ اَنْ اٰمَنَّا بِاٰیٰتِ رَبِّنَا لَمَّا جَاۗءَتْنَا ۭ رَبَّنَآ اَفْرِغْ عَلَیْنَا صَبْرًا وَّ تَوَفَّنَا مُسْلِمِیْنَ (۱۲۶)

And you do not resent us except because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and let us die as Muslims [in submission to You]."

Thus, faced with utter failure Pharaoh finally resorted to branding the whole magic tournament as a conspiracy concocted by Prophet Moses (AS) and his (AS) accomplice sorcerers. Under threat of death and physical torture, he pushed the sorcerers to confess that they had acted in collusion with Prophet Moses (AS). This last move by Pharaoh was ineffectual. The sorcerers readily agreed to endure every torture, clearly proving thereby that their decision to accept Prophet Moses’s (AS) message reflected their sincere conviction and that no conspiracy was involved. Pharaoh then gave up all pretence to follow truth and justice, and brazenly resorted to persecution instead. The sorcerers turned Muslims prayed to Allah (SWT) for patience and forbearance in that hour of trial and beseeched Allah’s (SWT) help to remain steadfast and die as Muslims.

The tremendous and instantaneous change which took place in the characters of the sorcerers is also of significance. The sorcerers had come from their homes to vindicate their ancestral faith and receive pecuniary rewards from Pharaoh for overcoming Prophet Moses (AS). However, when true faith illumined their hearts, they displayed such resoluteness of will and love for the truth that they contemptuously turned down Pharaoh's offer, and demonstrated their full readiness to endure even the worst punishments for the sake of the truth that had dawned upon them.

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And Allah (SWT) Knows Best!