52. It is reported that once when a coffin had been placed in the grave, the Prophet threw in a handful of dust and said, “From it We have created you.” Then he threw in a second handful and said, “To it We shall return you.” Then he threw in a handful and said, “And from it We shall bring you out a second time” (Ibn Kathir).

Albani however thought that the hadith is weak (S. Ibrhim).

Refer Surah An`am, ayah, note 2 and the notes that follow for details concerning man’s origin from the dust and his return to the place from where the dust was taken.

53. This question indicates that Fir`awn was completely convinced that Musa and the Message he had brought were truly of an extraordinary nature, and that, if he did not employ his best means of defense, he was very likely to lose out everything to Musa. If for a moment he had believed that Musa was a mere magician, he would have ceased to pay him any attention (Zamakhshari).

But perhaps like the unbelievers of all times he too was a victim of skepticism and fought against the rising conviction in his heart until he met with his destruction (Au.).

Mawdudi touches upon other aspects, “It would also appear that at this stage Pharaoh had begun to seriously believe that both his courtiers and common people of his realm were being favorably impressed by Moses. He, therefore, had to resort to lies and fraudulent practices in an attempt to arouse his people’s latent prejudices. He, therefore, argued that what Moses had demonstrated were simply magical feats rather than miracles; tricks which any magician of his realm could perform – transmuting a rod into a serpent. He also attempted to incite his people’s anger against Moses by saying in effect, ‘Look, Moses brands your ancestors to be ill-guided; as those who deserve to be cast into Hell-Fire. Beware of him! He is no Prophet, but merely hungers for power. He merely wants the Israelites to be able to seize power from the Copts and rule over this country as in the time of Joseph..’

“At this point it is also worth mentioning that the ruling classes, throughout all times, have maligned the votaries of truth, accusing them of hungering for power, misconstruing all their activities as being directed to that sole objective.”

54. Other possible meanings of “makanan suwa” are, as Yusuf Ali put it, “(1) a place equally distant from both sides, a central place, or (2) equally convenient to both sides, or (3) an open level plain, where people can collect with ease” as also, in Razi’s words “a prominent place, visible to all.”

55. That is, a day of festivities. Majid writes: “There were two great festivals of the Egyptians when thousands of people gathered, one of 20 days in March, and another of 27 days in August.. And there was a yet greater festival named after Sed held on the occasion of the king being deified as Osiris.. After his 30th year Rameses repeated it every third year.”

56. That is, he prepared a stratagem and then reappeared on the day of appointment (Au.).

Mawdudi adds: “Pharaoh and his courtiers considered this encounter to be of crucial importance. Messengers were sent to all parts of the country to summon all skilled magicians to the capital. Likewise, efforts were made to attract the maximum number of people in order that they might witness the magicians’ feats. It was hoped that the people’s minds would thus be disabused of the favorable impression that had been formed by Moses on account of his magic.”

57. It is said that they said to each other that if Musa were to be a mere magician, they will have no problem defeating him. But, against all expectations if he defeated them then surely, that would be a sign of his Messengership. The verse is alluding to the debate that ensued (Tabari). Another possibility is that having heard Musa’s words ringing with truth, some of them might have remarked that those were not the words of a magician (Razi, Ibn Kathir). After all, they knew the vocabulary of the magicians better than anyone else. Did Musa’s words match with their own vocabulary? (Au.).

58. Several commentators have devoted several pages discussing whether “in hadhayni” should be read as “inna hadhayni” which happens to be a second variant reading. But most have defended the present reading, viz., “in hadhayni” as linguistically quite correct.

59. What they meant is that Musa’s victory would mean (in Mawdudi’s words), “the downfall of and extinction of their splendid way of life.. that Moses’ rise to power would sound the death-knell of their own culture; their arts, their attractive civilization, their varied entertainments.. in sum all the essentials of a life in pursuit of pleasure, would be destroyed. What would be left would be a life of cold and stark piety; a life so insufferable that it would be preferable for men of good taste to die rather than continue living.”

60. In Arabic when you say, “ajmi`u ala al-amr” it means, “prepare yourself for an affair,” or “resolve upon it” (Tabari).

61. Lit. “come forward in rows” (Au.).

62. Although some have stated the number of the magicians as running in thousands, a conservative estimate is that they were nine hundred (Ibn Jarir). Ibn `Abbas however said that they were only seventy (Ibn Kathir).

63. This writer can recall witnessing a street charmer in India slit the throat of a companion lad, and then, after the final rounds of money collection, remove the cloak from his body to recover him alive.

64. That is, Musa feared that the magicians might sway the people’s opinion in their favor by their mighty magical feat (Qurtubi). That is because, until he actually threw, Musa perhaps did not know what his own staff, which normally turned into snake, would do. If it just slithered around, along with other make-belief snakes, would the masses know the difference? (Au.).

Yusuf Ali applies the verse to life’s situations: “The concerted attack of evil is sometimes so well contrived from all points that falsehood appears and is acclaimed as the truth. The believer of truth is isolated, and a sort of moral dizziness creeps over his mind. But by Allah’s grace Faith asserts itself, gives him confidence, and points out the specific truth which will dissipate and destroy the teeming brood of falsehood.”

65. Asad writes, “The above statement implies a categorical condemnation of all endeavours which fall under the heading of ‘magic’, whatever the intention of the person who devotes himself to it.”

According to a hadith in Ibn Abi Hatim as well as in Tirmidhi, the Prophet said,

إذا أخذتم الساحر فاقتلوه ، ثم قرأ : ولا يفلح الساحر حيث أتى

“If you overpower a magician, kill him.” Then he recited this verse, “And a magician will prosper not, howsoever he comes” (Ibn Kathir).

Although Ibn Kathir attributes it to Tirmidhi, the report could not be located in it (Au.).

66. That is, right hand and left foot, or the other way round.

67. He carried out his threat so that they were magicians by morning and martyrs by evening (Ibn `Abbas: Ibn Jarir).

In ancient times crucifixion consisted in nailing a victim’s spread out hands to a cross bar while he was hoisted on a vertical wooden pole with a foot rest. The feet were also nailed. The victim was then left to die a slow death. In case of the former magicians a palm-trunk tree was used, to which a cross bar would have been added (Au.).

68. Ibn `Abbas has said that the allusion is to the fact that they were employed as instructors (in an institute set up) at a place called Firman. Fir`awn himself used to send talented young men to learn magic under them (Ibn Jarir, Razi, Ibn Kathir, Shawkani).

Asad has another explanation to add, “Pharaoh (a title borne by every indigenous ruler of Egypt) was considered to be a “god-king” and, thus, the embodiment of the Egyptian religion, in which occult practices and magic played a very important role; hence, every one of his subjects was duty-bound to accept magic as an integral part of the scheme of life.”

69. The verse seems to be applicable to unbelievers. That is how Ibn `Abbas understood it. It can be substantiated with a hadith reported in Muslim, Ahmad, Ibn abi Hatim and Ibn Marduwayh. It says that once the Prophet was delivering a sermon. When he reached this verse he said,

أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لاَ يَمُوتُونَ فِيهَا وَلاَ يَحْيَوْنَ وَلَكِنْ نَاسٌ أَصَابَتْهُمُ النَّارُ بِذُنُوبِهِمْ - أَوْ قَالَ بِخَطَايَاهُمْ - فَأَمَاتَهُمْ إِمَاتَةً حَتَّى إِذَا كَانُوا فَحْمًا أُذِنَ بِالشَّفَاعَةِ فَجِىءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلَى أَنْهَارِ الْجَنَّةِ ثُمَّ قِيلَ يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ. فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِى حَمِيلِ السَّيْلِ ». فَقَالَ رَجُلٌ مِنَ الْقَوْمِ كَأَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَدْ كَانَ بِالْبَادِيَةِ.

“As for its dwellers of the Fire, they are its inhabitants: they will neither live therein nor die. But as regards those people who entered the Fire because of their sins, it will deal them death of a kind; until, when they have become coals, intercession will be allowed. They will be brought like burnt out coals at the springs of Paradise. Then the inhabitants of Paradise will be asked to throw water at them. They will start growing there like plants that sprout forth in channels through which flood water has run.” One of those men around remarked, “As if the Prophet was brought up in the deserts” (Alusi).

70. A hadith in the Sahihayn and ibn Abi Hatim gives us some details about the ‘high ranks.’ It says,

إن أهل عليين ليراهم من هو أسفل منهم، كما ترون النجوم أو الكوكب الدري في السماء

“Those of the `Illiyyun will be seen by those below them like you see the stars in the horizons of the sky.” The Companions asked, “Messenger of Allah! Are those the dwelling places of the Prophets?” He replied, “Rather, by Him in whose Hands is my soul, they are for people who believed in Allah and testified to the Messengers.” According to a version in other collections, the Prophet added, “Abu Bakr and ‘Umar are of them.” (Ibn Kathir).

Shu`ayb al-Arna’ut thought that the report is Sahih li-Ghayrihi (Au.).

71. That is, purified himself by obeying Allah’s commandments and abstaining from what He forbade (Ibn Jarir).

Sayyid Qutb is inclined to believe that the speech of the magicians ends here. And, therefore, he comments on the differences between true faith and ornamental faith, “The believers’ heart scoffed at the threats of the tyrant’s outburst and confronted him with a pure, deep and strong faith. Thus history lowered another curtain on a scene depicting the freedom of the heart from the bindings of the earth and earthly powers, and supremacy of faith in rewards of the hereafter over that of earthly, material rewards. This is something that no heart can pronounce except in the shades of faith.

“With this the curtain is brought down, to be raised over another scene, and over a new episode in the unfolding story.

“It is a scene that depicts the victory of truth and faith in a living, thriving world. It came after the truth and faith had been victorious in the arena of thoughts and beliefs. After the victory of the miracle of the staff over magic, the victory of faith in the hearts of the magicians over trickery, the victory of faith in their hearts over rewards and punishments, threats and promises - after all those victories - truth now overcomes falsehood, guidance over error, and firm faith over tyranny of the living world. And the last of the victories is related to the first of the series of victories. For, the victory of the physical world does not manifest itself before victory at the level of conscience. The holders of truth will never rise up in the open, visible world, without the truth first overcoming falsehood in the hearts. Truth and faith possess a reality of such order that when they take hold of the sensory organs of the body, they rise up further to manifest themselves at the material, physical level. This, in order that the people can be witness to it. On the other hand, if faith happens to be simply an external ornament, it never takes hold of the inner self; and tyranny and falsehood easily overcome it. For they possess a power that is real and material: something that ornamental faith cannot confront. Therefore, it is necessary to establish true faith in the heart. It is this which proves stronger than the material powers and overcomes falsehood and tyranny.”