مِنْهَا From it خَلَقْنٰكُمْ We created you وَ فِیْهَا and in it نُعِیْدُكُمْ We will return you وَ مِنْهَا and from it نُخْرِجُكُمْ We will bring you out تَارَةً time اُخْرٰی another وَ لَقَدْ And verily اَرَیْنٰهُ We showed him اٰیٰتِنَا Our Signs كُلَّهَا all of them فَكَذَّبَ but he denied وَ اَبٰی and refused قَالَ He said اَجِئْتَنَا Have you come to us لِتُخْرِجَنَا to drive us out مِنْ of اَرْضِنَا our land بِسِحْرِكَ with your magic یٰمُوْسٰی O Musa فَلَنَاْتِیَنَّكَ Then we will surely produce for you بِسِحْرٍ magic مِّثْلِهٖ like it فَاجْعَلْ So make بَیْنَنَا between us وَ بَیْنَكَ and between you مَوْعِدًا an appointment لَّا not نُخْلِفُهٗ we will fail it نَحْنُ [we] وَ لَاۤ and not اَنْتَ you مَكَانًا (in) a place سُوًی even قَالَ He said مَوْعِدُكُمْ Your appointment یَوْمُ (is on the) day الزِّیْنَةِ (of) the festival وَ اَنْ and that یُّحْشَرَ will be assembled النَّاسُ the people ضُحًی (at) forenoon فَتَوَلّٰی Then went away فِرْعَوْنُ Firaun فَجَمَعَ and put together كَیْدَهٗ his plan ثُمَّ then اَتٰی came قَالَ Said لَهُمْ to them مُّوْسٰی Musa وَیْلَكُمْ Woe to you! لَا (Do) not تَفْتَرُوْا invent عَلَی against اللّٰهِ Allah كَذِبًا a lie فَیُسْحِتَكُمْ lest He will destroy you بِعَذَابٍ ۚ with a punishment وَ قَدْ And verily خَابَ he failed مَنِ who افْتَرٰی invented فَتَنَازَعُوْۤا Then they disputed اَمْرَهُمْ (in) their affair بَیْنَهُمْ among them وَ اَسَرُّوا and they kept secret النَّجْوٰی the private conversation قَالُوْۤا They said اِنْ Indeed هٰذٰىنِ these two لَسٰحِرٰنِ [two] magicians یُرِیْدٰنِ they intend اَنْ that یُّخْرِجٰكُمْ they drive you out مِّنْ of اَرْضِكُمْ your land بِسِحْرِهِمَا with their magic وَ یَذْهَبَا and do away بِطَرِیْقَتِكُمُ with your way الْمُثْلٰی the exemplary فَاَجْمِعُوْا So put together كَیْدَكُمْ your plan ثُمَّ then ائْتُوْا come صَفًّا ۚ (in) a line وَ قَدْ And verily اَفْلَحَ (will be) successful الْیَوْمَ today مَنِ who اسْتَعْلٰی overcomes 20. Taha Page 316 قَالُوْا They said یٰمُوْسٰۤی O Musa! اِمَّاۤ Either اَنْ [that] تُلْقِیَ you throw وَ اِمَّاۤ or اَنْ [that] نَّكُوْنَ we will be اَوَّلَ the first مَنْ who اَلْقٰی throws قَالَ He said بَلْ Nay اَلْقُوْا ۚ you throw فَاِذَا Then behold! حِبَالُهُمْ Their ropes وَ عِصِیُّهُمْ and their staffs یُخَیَّلُ seemed اِلَیْهِ to him مِنْ by سِحْرِهِمْ their magic اَنَّهَا that they تَسْعٰی (were) moving فَاَوْجَسَ So sensed فِیْ in نَفْسِهٖ himself خِیْفَةً a fear مُّوْسٰی Musa قُلْنَا We said لَا (Do) not تَخَفْ fear اِنَّكَ Indeed you اَنْتَ you الْاَعْلٰی (will be) superior وَ اَلْقِ And throw مَا what فِیْ (is) in یَمِیْنِكَ your right hand تَلْقَفْ it will swallow up مَا what صَنَعُوْا ؕ they have made اِنَّمَا Only صَنَعُوْا they (have) made كَیْدُ a trick سٰحِرٍ ؕ (of) a magician وَ لَا and not یُفْلِحُ will be successful السَّاحِرُ the magician حَیْثُ wherever اَتٰی he comes فَاُلْقِیَ So were thrown down السَّحَرَةُ the magicians سُجَّدًا prostrating قَالُوْۤا They said اٰمَنَّا We believe بِرَبِّ in (the) Lord هٰرُوْنَ (of) Harun وَ مُوْسٰی and Musa قَالَ He said اٰمَنْتُمْ You believe لَهٗ [to] him قَبْلَ before اَنْ [that] اٰذَنَ I gave permission لَكُمْ ؕ to you اِنَّهٗ Indeed he لَكَبِیْرُكُمُ (is) your chief الَّذِیْ the one who عَلَّمَكُمُ taught you السِّحْرَ ۚ the magic فَلَاُقَطِّعَنَّ So surely I will cut off اَیْدِیَكُمْ your hands وَ اَرْجُلَكُمْ and your feet مِّنْ of خِلَافٍ opposite sides وَّ لَاُصَلِّبَنَّكُمْ and surely I will crucify you فِیْ on جُذُوْعِ (the) trunks النَّخْلِ ؗ (of) date-palms وَ لَتَعْلَمُنَّ and surely you will know اَیُّنَاۤ which of us اَشَدُّ (is) more severe عَذَابًا (in) punishment وَّ اَبْقٰی and more lasting قَالُوْا They said لَنْ Never نُّؤْثِرَكَ we will prefer you عَلٰی over مَا what جَآءَنَا has come to us مِنَ of الْبَیِّنٰتِ the clear proofs وَ الَّذِیْ and the One Who فَطَرَنَا created us فَاقْضِ So decree مَاۤ whatever اَنْتَ you قَاضٍ ؕ (are) decreeing اِنَّمَا Only تَقْضِیْ you can decree هٰذِهِ (for) this الْحَیٰوةَ life الدُّنْیَاؕ (of) the world اِنَّاۤ Indeed [we] اٰمَنَّا we believe بِرَبِّنَا in our Lord لِیَغْفِرَ that He may forgive لَنَا for us خَطٰیٰنَا our sins وَ مَاۤ and what اَكْرَهْتَنَا you compelled us عَلَیْهِ on it مِنَ of السِّحْرِ ؕ the magic وَ اللّٰهُ And Allah خَیْرٌ (is) Best وَّ اَبْقٰی and Ever Lasting اِنَّهٗ Indeed he مَنْ who یَّاْتِ comes رَبَّهٗ (to) his Lord مُجْرِمًا (as) a criminal فَاِنَّ then indeed لَهٗ for him جَهَنَّمَ ؕ (is) Hell لَا Not یَمُوْتُ he will die فِیْهَا in it وَ لَا and not یَحْیٰی live وَ مَنْ But whoever یَّاْتِهٖ comes to Him مُؤْمِنًا (as) a believer قَدْ verily عَمِلَ he has done الصّٰلِحٰتِ the righteous deeds فَاُولٰٓىِٕكَ then those لَهُمُ for them الدَّرَجٰتُ (will be) the ranks الْعُلٰیۙ [the] high جَنّٰتُ Gardens عَدْنٍ (of) Eden تَجْرِیْ flows مِنْ from تَحْتِهَا underneath them الْاَنْهٰرُ the rivers خٰلِدِیْنَ abiding forever فِیْهَا ؕ in it وَ ذٰلِكَ And that جَزٰٓؤُا (is) the reward مَنْ (for him) who تَزَكّٰی۠ purifies himself
(20:55) From this very earth We created you and to the same earth We shall cause you to return, and from it We shall bring you forth to life again.28
(20:56) Indeed We showed Pharaoh Our Signs,29 all of them, but he declared them to be false and rejected them.
(20:57) He said: "Have you come to us to drive us out of our land by your sorcery?30
(20:58) We shall confront you with a sorcery like your own. So appoint a day when both of us might meet face to face in an open space; an appointment which neither we nor you shall fail to keep."
(20:59) Moses said: "The appointment to meet you is on the Day of the Feast and let all people come together before noon."31
(20:60) Pharaoh went back and concerted all his stratagem and returned for the encounter.32
(20:61) (At the time of the encounter) Moses said to them:33 "Woe to you! Do not invent falsehoods against Allah34 lest He destroy you with a scourge. Surely those who invent lies shall come to grief."
(20:62) Thereupon they wrangled among themselves about the matter and conferred in secret.35
(20:63) Some of them said:36 "These two are magicians, who want to drive you out of your land with their magic and to destroy your excellent way of life.37
(20:64) So muster all your stratagem and come forth in a row.38 Whoever prevails today shall triumph."
(20:65) The magicians39 said: "Moses, will you throw down or shall we be the first to throw?"
(20:66) Moses replied: "No, let it be you to throw first." Then suddenly it appeared to Moses, owing to their magic,40 as if their ropes and staffs were running.
(20:67) So Moses' heart was filled with fear.41
(20:68) We said to him: "Have no fear; for it is you who will prevail.
(20:69) And throw down what is in your right hand; it will swallow up all that they have wrought. They have wrought only a magician's stratagem.42 A magician cannot come to any good, come whence he may."
(20:70) Eventually the magicians were impelled to fall down prostrate43 and said: "We believe in the Lord of Moses and Aaron."44
(20:71) Pharaoh said: "What! Did you believe in Him even before I permitted you to do so? Surely, he must be your chief who taught you magic.45 Now I will certainly cut off your hands and your feet on opposite sides,46 and will crucify you on the trunks of palm-trees,47 and then you will come to know which of us can inflict sterner and more lasting torment."48
(20:72) The magicians answered: "By Him Who has created us, we shall never prefer you to the Truth after manifest Signs have come to us.49 So decree whatever you will. Your decree will pertain, at the most, to the present life of the world.
(20:73) We believe in our Lord that He may forgive us our sins and also forgive us the practice of magic to which you had compelled us. Allah is the Best and He alone will abide."
(20:74) The truth is50 that Hell awaits him who comes to his Lord laden with sin; he shall neither die in it nor live.51
(20:75) But he who comes to Him with faith and righteous works shall be exalted to high ranks,
(20:76) and shall live for ever in everlasting Gardens beneath which rivers flow. Such will be the reward of those who purify themselves.
28. Inevitably every human being has to pass through these three stages. The first stage extends from his birth to his death; the second is from his death to the Last Day, and the third is the Last Day and the Resurrection and Hereafter. According to the above verse, all these three stages relating to man will take place on earth.
29. God’s signs mentioned here refer to those signs both in the natural phenomena and in men’s lives, as well as to the miracles granted Moses (peace be on him). The Qur’an also mentions several successive speeches made b Moses on different occasions in order to explain his message to Pharaoh, as it does the several miracles performed in succession and which Pharaoh was made to witness.
30. ‘Sorcery’ here refers to the miracle of the rod and to Moses’ shining hand. Details of these miracles are mentioned in al-A ‘raf and al-Shu‘ara’ and refer to a miracle which Moses performed during his first meeting with Pharaoh when the latter’s court was in full attendance. This particular miracle totally unnerved Pharaoh, a fact which can be gauged by his response: ‘Have you come to drive us out of our land by your sorcery’ (verse 57).
Never before in the history of mankind, either before Moses’ and Pharaoh’s time or after it, was a magician able to establish his domination over a country by dint of his magic. In Pharaoh’s own land there were numerous magicians who went about demonstrating their magical feats and asking people for money in return. Hence Pharaoh’s statements that Moses was a magician, and that he constituted a threat to Pharaoh’s dominion only bespoke of his nervousness and bewilderment. The fact seems to be that Pharaoh was cognizant of Moses’ persuasive and well-argued discourse as well as of his impressive miracles. It would also appear that at this stage Pharaoh had begun to seriously believe that both his courtiers and the 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.’ By resorting to such a stratagem Pharaoh tried to undermine Moses’ mission. (For further details see Towards Understanding the Qur’ an, vol. III, al-A‘raf 7, nn. 87-90, pp. 65-8 and vol. IV, Yunus 10, n. 75, p. 56 respectively). 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. (For some relevant instances see. al-A ‘raf 7: 110 and 123; Yunus 10: 78 and al-Mu’ minun. 23: 2.)
31. Pharaoh believed that his ‘magicians would be able to nullify the impression created in the minds of his people by Moses’ miracles. He, therefore, commanded his magicians to perform their wondrous feats, turning rods and ropes into serpents and the like. He fully believed that once such feats had been performed, Moses’ miracles would lose all their effect. So when Pharaoh himself suggested an encounter between Moses and the magicians, Moses was able to seize this opportunity to demonstrate the difference between sorcery and miracles. Hence Moses readily agreed, further adding that instead of fixing a special time and place for that purpose, the festival that was about to take place be made use of since it would attract people from all over the country. Moses preferred the encounter to take place before all those who were expected to attend the festival, and during broad daylight, so that no ambiguity concerning the question in dispute would remain thereafter.
32. 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 of Moses on account of his miracles. Furthermore, Pharaoh and his supporters publicly claimed that the survival of their faith would depend on the performance of these magicians. If they were victorious, their faith would prevail; if not, Moses would triumph. (See al-Shu‘ara’ 26: 34-51.)
At this stage one ought to recall that the religion of the Egyptian royalty and elites was perceptibly different from that adhered to by the general public; their respective deities and temples were different as were their rituals. Likewise, there was considerable diversity in their beliefs regarding Life-after-Death, a question considered of great importance in Egypt. (See. Arnold Toynbee, A Study of History, abridgement by D.C. Somerwell (London, Oxford University Press, 1962), pp. 31-2 — Ed.) Moreover, as a result of earlier changes in Egyptian religious life, some sections of the local population had begun to prefer, or at. least had developed a susceptibility towards, monotheistic as opposed to polytheistic doctrines. This is evident from the fact that the Israelites and their local co-religionists constituted at least ten percent of the population. Moreover, barely 150 years previously Amenophis or Akhnaton (1377-1360 B.C.) had brought about a religious revolution in Egypt. As a result of this revolution, only a single deity, Aton was worshipped whereas other deities were discarded. True, this revolution was subsequently reversed with the help of the same political power which had caused it. Nevertheless, the results of this revolution had some bearing on the peoples’ minds. If one bears these facts in mind, it is that much easier to understand the panic which seized Pharaoh on this occasion.
33, It is pertinent to recall that this was not addressed to the general public who had to decide whether Moses performed miracles or magical feats. Instead, Moses said this in the course of his address to Pharaoh and his courtiers who had accused Moses of being no more than a magician.
34. The people concerned were asked not to fabricate a lie against God; to refrain from calling Moses’ miracle a feat of magic, and from calling a true Messenger of God a magician, one much given to lying. (See al-Qasas 28: 4—- Ed.)
35. This shows that they had begun to feel weakened from within. They realized that what Moses had performed was not magic. Hence, they faced Moses in the encounter with considerable trepidation and reluctance, and when that encounter began, their resolve simply dissipated. The disagreement in Pharaoh’s ranks, to which the present verse refers possibly pertains to the time and venue of the encounter. They probably disagreed among themselves about whether the encounter should take place on the occasion of the great national festival and which would be attended by a large number of people from all parts of the land, and which would also take place in broad daylight enabling all to witness it. Some people in Pharaoh’s ranks seem to have been opposed to the idea, thinking that if they suffered a public defeat and people became aware of the difference between miracles and magic, then it would. be extremely difficult to avoid a crushing defeat.
36. This statement, in all probability, was made by those extremist members of Pharaoh’s court who were willing to go to any lengths in order to defeat Moses. The zealous followers of Pharaoh thought it advisable to go vigorously ahead, give up all circumspection, and plunge into a direct encounter, come what may. Those who were mature, however, and had a better understanding of things were reluctant to proceed in a direction that would force them into a headlong confrontation with Moses.
37. Their position rested on two points. First, if the magicians succeeded in - changing rods into serpents, this would impress upon the crowd that Moses was no more than a magician. Moreover, by fanning the fire of chauvinistic prejudice, they wanted to persuade the ruling classes that Moses’ victory would mean the former’s downfall and the extinction of their splendid way of life. They, thus, infused fear into the hearts and minds of influential members of the Egyptian society, advising that Moses’ rise to power would sound the death-knell of their own culture. Their arts, their attractive civilization, their varied entertainments, the unfettered freedom of their womenfolk (of which’ we find a conspicuous example in the story of the Prophet Joseph) (see Yusuf 12: 3-32 — Ed.); 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.
38. The plan was to put up a united front against Moses. For, if during the encounter there was any sign of disagreement or reluctance, or if the magicians began to whisper amongst themselves, their awe would be lost and the ‘onlookers would gain the impression that they were unsure about their abilities.
39. The Qur’an omits details in that the magicians had been issued directives to take part in the contest against Moses.
40. According to al-A ‘raf: ‘Moses said: ‘*You throw’’. So when they threw [their rods], they [i.e. the magicians] enchanted the eyes of the people and struck them with awe...” (al-A’ raf 7: 116).
The present verse makes it clear that the magicians’ sorcery had not only affected the general public, but also to a certain degree even Moses (peace be on-him). It was not only his eyes which experienced the effects of their sorcery ‘but even his mind felt inclined to believe that these rods and ropes. were serpents in a state of motion.
41. It would appear that no sooner had Moses (peace be on him) said: ‘throw’, the magicians instantly threw their rods ‘and ropes towards him momentarily making Moses feel as if hundreds of serpents were speeding towards him. There is nothing strange about the fact that such a spectacle would have momentarily stunned Moses. For a human being remains a human being even if he is also a Prophet. It is further possible that Moses feared that the magicians’ feats were so similar to his own miracles that many people would indeed be led towards false beliefs.
It is worth noting that the Qur’an here indicates that even Prophets are vulnerable to magical effects just like any other human being. Magicians do not have the power to deprive a Messenger of God of his Messenger ship, nor to interrupt the revelations made to him, nor to cause him to go astray. But it is nevertheless possible that magic might temporarily have some effect on the powers of a Messenger. This refutes the position of those who, when they come across the traditions which mention that the Prophet Muhammad (peace be on him) was affected by magic, find the idea that a Messenger of God can be affected by magic so outrageous that they not only reject the particular hadith in question, but also go so far as to deny the authenticity of the whole corpus of Hadith.
42. It is possible that the miraculously-created python swallowed all the rods and ropes which appeared in the form of serpents. However, the words used in the above verse and at other places in the Qur’an while relating this story, seem to suggest that the miraculously-created python did not actually swallow the serpents, but simply nullified the effect of the magic which had made the rods and ropes mistakenly appear to the onlooker as serpents. In the relevant verses the actual words used in the Qur’an (see al-A‘raf 7:117 and al-Shu‘ara’ 26: 45) are which means that it began to swallow their false devices. In the present surah, the words are meaning: it will swallow up all that they have wrought (verse 69). Now the false devices which they had contrived did not consist of fake rods and serpents, but rather consisted of the magic which had made those objects look like serpents. We, therefore, believe that in whichever direction the python went, it swallowed up the rods and ropes throwing them back in such a manner that everything reverted to its original form.
43. ‘When Pharaoh’s magicians observed the miraculous impact of Moses’ rod, they were readily convinced that it was a genuine miracle, and had nothing to do with magic. Instantly and involuntarily, they fell down in prostration, as if someone had forcibly thrown them to the ground.
44. Everyone present in the arena knew the purpose of the encounter. No one thought that it was a mere magical tournament between Moses and the magicians in order to establish who had the greater powers. For it was common ‘knowledge that Moses presented himself as the Messenger of God, the Lord and Creator of the earth and the heavens, rather than as a magician. It was also widely known that Moses performed the miracle of his rod as proof of his claim to - Messenger ship rather than as an indication of his superior magical powers. Conversely, by publicly inviting the magicians to confront Moses, Pharaoh had _ wanted to. prove that the transformation of a rod into a python was merely a magical trick by Moses rather than a miracle. In other words, Pharaoh’s magicians and all those present were fully aware of the distinction between miracles and sorcery. What was at stake, therefore, was whether: Moses’ performance was some form of sorcery, or whether it was a miracle which could ‘be shown only with God’s special help. This explains why the magicians, once defeated did not say: ‘We accept that Moses is much more skilled than we are.’ Rather, the incident persuaded them to affirm that Moses was a genuine Messenger of God, the Lord of the universe, with the result that they exclaimed: ‘We believe in the Lord of Moses and Aaron’ (verse 70).
This enables us to gauge the tremendous impact this defeat of Pharaoh’s _ magicians would have had on the general public and across the whole country. For Pharaoh had arranged for this tournament to take place at the largest festival in the land, in the hope that when people from all parts of the country would see for themselves that there was nothing unique in Moses’ miracle, that it was something — which could be performed by any magician, it would irreparably damage Moses’ claim and position. The tables were, however, turned when Pharaoh’s own magicians affirmed, in the presence of a huge crowd hailing from every corner of the empire, that Moses did not perform any magical trick; that his performance was indeed a miracle which only a Messenger of God could achieve.
45. Surah al-A‘raf mentions that Pharaoh conceded the point. Furthermore, his statement: ‘This is a trick which you have planned in the city to drive out its rulers’ (al-A‘raf 7: 123) elaborates upon Pharaoh’s accusation that the magicians were guilty not only of hatching a conspiracy against him, but also that Moses was their chief. Pharaoh further accused the magicians that they had feigned defeat at the behest of their master, Moses; that is, they had not been truly defeated. Pharaoh also contended that the whole thing had been pre-planned so that Moses’ supremacy could be paraded as proof of his Messenger ship which in turn would lead to political upheaval in the land.
46. This refers to the mode of punishment: that their right foot and left hand be cut off, or vice versa.
47. The ancient method of crucifixion or hanging was to either fix a long pole in the ground or to use the trunk of a tree for the same purpose. Another - piece of wood would then be tied across it at the top. The culprit was then taken up and his hands nailed to the pole; in this manner he was left hanging for hours to die a slow, painful death. The dead body of such a person was left in this state so that others might draw a lesson from his tragic end.
48. Conscious that he was fighting a losing battle, Pharaoh resorted to this artifice. By threatening them with a dreadful punishment, he aimed to force his magicians to confess that they had acted in collusion with Moses and that they had hatched a conspiracy against the state. Nonetheless, their firm resolve and courage, now that they had embraced the truth, frustrated even this last desperate attempt by Pharaoh. The magicians’ readiness to face such dreadful punishment convinced everyone that the charge of conspiracy levelled against them was little more than a political man oeuvre. Everyone was convinced that the magicians sincerely believed that Moses was truly a Prophet.
49. This verse may also be translated as follows: ‘We shall never accord you precedence over the evident signs which have come to us, nor over Him Who brought us into existence.
50. This remark is from God and supplements the magicians’ statement. The style of the sentence makes it quite evident that it could not have been made by the magicians.
51. Such a person will remain suspended between life and death, He will not meet his death which would have ended his suffering and misery, nor will he experience the joy of living, which would have made him realize that life was preferable to death. He will be disgusted with life but will remain unable to find the solace of death. He would very much like to die, but God will not oblige him. Of all the chastisements in Hell, detailed in the Qur'an, this is the most awesome.