Alhassanain(p) Network for Heritage and Islamic Thought

Section 14: Pharaoh and His Magicians Defeated

Surah al-‘Araf - Verses 108-109

وَنَزَعَ يَدَهُ فإِذَا هِيَ بَيْضَآءُ لِلنَّاظِرِينَ

قَالَ الْمَلأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ

108. “Then he drew out his hand, and behold! It was white to the beholders.”

109. “The chiefs of Pharaoh’s people said: ‘Verily this indeed is a knowing sorcerer’.”

Besides warnings and changing the Rod as a serpent, Moses showed white hand, too. But the opponents of the prophets used to spoil the rank of the prophets. The verse says:

“Then he drew out his hand, and behold! it was white to the beholders.”

Therefore, the adherents and the chiefs of wrong-doers around false deities are also shared with them in their crimes. The verse says:

“The chiefs of Pharaoh’s people said: ‘Verily this indeed is a knowing sorcerer’.”

Surah al-‘Araf - Verse 110

يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ فَمَاذَا تَأْمُرُونَ

110. “‘He (Moses) intends to expel you from your land. Then what do you advise?’”

In order to pervert the common opinions, Pharaoh tried to denigrate Moses (as). From the point of belief, he called Moses (as) a sorcerer, and from the social and political points of view, he introduced him as a seditious and quarrelsome person. One of the weapons of the opponents is to denigrate the men of the Truth. The verse, from the tongue of Pharaoh, says:

“‘He (Moses) intends to expel you from your land…”

False deities are often tyrannical, but sometimes they become helpless to consult in difficulties with some others around them.

“…Then what do you advise?’”

Surah al-‘Araf - Verses 111-112

قَالُوا أَرْجِهِ وَأَخَاهُ وَأَرْسِلْ فِي الْمَدَآئِنِ حَاشِرِينَ

يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ

111. “They said (unto Pharaoh): ‘Keep him and his brother in suspense (for a while); and send men to the cities to collect (sorcerers),”

112. “To bring you every knowing (expert) sorcerer’.”

In their consultation, however, the attitude of all of them was that they told him to keep Moses and Aaron (as) in suspense in order to collect sorcerers. The verse says as follows:

“They said (unto Pharaoh): ‘Keep him and his brother in suspense (for a while); and send men to the cities to collect (sorcerers),”

This device was for the reason that they would call all knowledgeable skillful experts of the time in sorcery to be gathered and to be brought to the presence of Pharaoh. The verse says:

“To bring you every knowing (expert) sorcerer’.”

Since haste in slaying Moses and Aaron, regarding Moses’ two surprising miracles, would cause the attraction of the attention of many people to him, and the feature of his ‘prophethood’ might be strengthened with the feature of ‘martyrdom and being oppressed’, at first they thought that they would frustrate his deeds by means of some extraordinary actions of their sorcerers, and defame him.

After that, they should slay him so that the story of Moses and Aaron could disappear from the minds of people forever.

Surah al-‘Araf - Verses 113-114

وَجَآءَ الْسَّحَرَةُ فِرْعَوْنَ قَالُوا إِنَّ لَنا لاَجْراً إِنْ كُنّا نَحْنُ الْغَالِبِينَ

قَالَ نَعَمْ وإِنَّكُمْ لَمِنَ الْمُقَرَّبِينَ

113. “And the sorcerers came to Pharaoh, they said: ‘Verily there will be a reward for us if we are victors’.”

114. “He said: ‘Yes! and you will surely be of the near-stationed (to me)’.”

From this verse on, the words are upon the entanglement of Moses with the sorcerers and the end of his struggle therein.

The verse implies that, by the invitation of Pharaoh, sorcerers went to him, and the first thing that they told him was that whether they would have a large reward if they could overcome the enemy. Here is the verse:

“And the sorcerers came to Pharaoh, they said: ‘verily there will be a reward for us if we are victors’.”

Immediately after that, Pharaoh also gave them a favorable promise, and said that not only he would give them a good financial reward but also they would be of the near-stationed to him. The verse says:

“He said: ‘Yes! and you will surely be of the near-stationed (to me)’.”

Thus, Pharaoh promised them both the reward of wealth and the reward of high rank.

Surah al-‘Araf - Verses 115-116

قَالُوا يَامُوسَى إِمَّآ أَنْ تُلْقِيَ وَإِمَّآ أَنْ نَكُونَ نَحْنُ الْمُلْقِينَ

قَالَ أَلْقُوا فَلَمّآ أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ

115. “They (the sorcerers) said: ‘O’ Moses! Will you throw, or shall we be the (first) throwers?’”

116. “He (Moses) said: ‘Throw (yours) !’ So when they threw, they bewitched the people’s eyes and terrified them and produced a great magic.”

Finally, a proper time was appointed for the meeting of Moses (as) and the sorcerers to have their attempts. So all people were invited to come and see the event.

When the appointed day came, the sorcerers were completely ready with all their tools for the action. They had supplied some ropes and staffs which, it seemed, they had been filled with some special chemical materials. These materials could be changed into the form of some light gases before sunshine which could move those ropes and hollow staffs.

It was a wonderful scene. Moses, standing before people and the sorcerers, was alone. Only his brother, Aaron, was with him. The sorcerers told Moses either he would begin the action and cast his means first, or they might start and cast their own means. The verse in this regard says:

“They (the sorcerers) said: ‘O’ Moses! Will you throw, or shall we be the (first) throwers?’”

Moses, with a particular coolness, answered them that they could begin first. The verse says:

“He (Moses) said: ‘Throw (yours)!…’

When the sorcerers threw down their ropes and other means on the ground, they fascinated people and, by their deceitful deeds and exaggerative statements, they cast a sudden fear and terror upon people, and caused a great sorcery to be produced before them. The verse says:

“…So when they threw, they bewitched the people’s eyes and terrified them and produced a great magic.”

The Arabic term /sihr/ means: ‘deceit, imposture, dexterity, and jugglery’. Sometimes it also means: ‘whatever the cause and motive of which is invisible’. The verse says:

“…and produced a great magic.”

Surah al-‘Araf - Verse 117

وَأَوْحَيْنَآ إِلَى مُوسَى أَنْ أَلْقِ عَصَاكَ فإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ

117. “And We revealed to Moses: ‘Throw down your rod!’ And behold, it swallowed (all) that they falsely had invented.”

At the moment when all people were excited, and happy shouts were heard from every side, Pharaoh and his by-standers were watching the scene of activities of sorcerers, while they were smiling contently and their eyes were glittering with joy.

Then suddenly the Divine revelation came unto Moses (as), biding him to throw down the staff. It caused the scene to be changed wholly. The faces of audience lost their colour, and instability overtook Pharaoh and his adherents.

In this verse, the Qur’ān refers to the very fact. It implies that Allah revealed to Moses (as) to throw down his Rod. It became as a huge serpent which quickly and precisely gathered all false snakes and artificial means of the sorcerers. The holy verse says:

“And We revealed to Moses: ‘Throw down your rod!’ And behold, it swallowed (all) that they falsely had invented.”

Surah al-‘Araf - Verses 118-120

فَوَقَعَ الْحَقُّ وَبَطَلَ مَاكَانُوا يَعْمَلُونَ

فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ

وَاُلْقِيَ الْسَّحَرَةُ سَاجِدِينَ

118. “So the truth was established and what they were doing was made vain.”

119. “Thus were they there defeated and brought low.”

120.”And the sorcerers fell down in prostration.”

It was thus that the truth was manifested and the acts of sorcerers, which were baseless and improper, were nollified. The verse says:

“So the truth was established and what they were doing was made vain.”

The reason of this incident was that the deed of Moses (as) was a reality while the sorcerers’ deeds were some deceits, trickeries, dissimulations, juggleries and delusions.

This was the first stroke which was struck upon the foundation of the power of Pharaoh, the arrogant.

In verse119 , the Qur’ān implies that, thereafter, the signs of failure were seen in them, and all of them became low and helpless.

The verse says:

“Thus were they there defeated and brought low.”

The more important stroke happened when the scene of struggle of sorcerers against Moses (as) was totally changed, and suddenly all the sorcerers fell down prostrating for the greatness of Allah. The verse says:

“And the sorcerers fell down in prostration.”

Surah al-‘Araf - Verses 121-122

قَالُوا ءَامَنَّا بِرَبِّ الْعَالَمِينَ

رَبِّ مُوسَى وَهَارُونَ

121. “They said: ‘We have believed in the Lord of the worlds.”

122. “The Lord of Moses and Aaron’.”

The sorcerers shouted that they believed in the Lord of the worlds, Who was the Lord of Moses and Aaron. The verses say:

“They said: ‘We have believed in the Lord of the worlds.”

“The Lord of Moses and Aaron’.”

This happening was something which could never be foresighted by Pharaoh and his men.

Surah al-‘Araf - Verse 123

قَالَ فِرْعَوْنُ ءَامَنْتُمْ بِهِ قَبْلَ أَنْ ءَاذَنَ لَكُمْ إِنَّ هذَا لَمَكْرٌ مَكَرْتُمُوهُ فِي الْمَدِينَةِ لِتُخْرِجُوا مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ

123. “Pharaoh said: ‘Did you believe in him before I should give you permission? Surely this is a plot you have plotted in the city that you may expel its people from it, but soon you shall know (the consequences)!”

When a new stroke was struck upon the bases and pillars of the power and authority of Pharaoh because of the victory of Moses (as) over the sorcerers and that they believed in Moses (as), Pharaoh was frightened and got excited. That was why he applied two plots as follows:

The first was his accusation against the sorcerers which perhaps was admired by common people. The verse says:

“Pharaoh said: ‘Did you believe in him before I should give you permission?…”

This is the worst form of colonialism that a nation be taken as slaves and captives so that they may not have even the right of thinking, contemplating, and heartily believing in a person or a religion.

This is the very plan which, in the present age, is pursued under the title of ‘New colonialism’, too.

Then, Pharaoh added:

“…Surely this is a plot you have plotted in the city that you may expel its people from it…”

This accusation was so unfounded and infamous that none could accept, except some perfectly unaware persons among common people.

After that, Pharaoh threatened them ambiguously, but it was said intensively and firmly. He said:

“…but soon you shall know (the consequences)!”

Surah al-‘Araf - Verses 124-125

لاَُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلاَفٍ ثُمَّ لاَُصَلِّبَنَّكُمْ أَجْمَعِينَ

قَالُوا إِنَّآ إِلَى رَبِّنَا مُنْقَلِبُونَ

124. “Surely I will cut off your hands and your feet on opposite sides, then I will certainly crucify you all’.”

125. “They said: ‘Verily unto our Lord we return’.”

The ambiguous threat of Pharaoh, which was referred to in the previous verse, is clearly stated in the verse under discussion. Here, Pharaoh takes an oath that he cuts off their hands and feet on opposite sides, i.e. the right hand and the left foot, or the left hand and the right foot. The verse says:

“Surely I will cut off your hands and your feet on opposite sides, then I will certainly crucify you all’.”

What Pharaoh undertook here against the sorcerers, who had believed in Moses (as), was a general behaviour that usually the tyrannical rulers have in their cowardly oppositions against the adherents of the Truth.

On one side, they use the weapon of accusation against the demandant of the Truth to weaken them and their position both in the view of common people. And, on the other side, they rely on force, power, and threat to slaughter and destruction in order to break down their authority and will.

None of the two weapons of Pharaoh could defeat the decision of the sorcerers. In their answer, they heartily and decidedly refused him, as follows:

“They said: ‘Verily unto our Lord we return’.”

They said this statement with the meaning that if the Pharaoh’s threat could be done, they finally would become martyrs. In that case, not only the event might not harm them or decrease anything from them, but also it could be considered as an honour and a happiness for them.

Surah al-‘Araf - Verse 126

وَمَا تَنْقِمُ مِنَّآ إِلآَّ أَنْ ءَامَنَّا بِاَيَاتِ رَبِّنَا لَمَّا جَآءَتْنَا رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْراً وَتَوَفَّنَا مُسْلِمِينَ

126. “And you do not take revenge upon us except because we have believed in the signs of our Lord when they came to us.’ ‘Our Lord! Pour out upon us patience, and cause us to die in submission’.”

Then, in order to respond the accusation of Pharaoh, and to make the truth clear for the audience of the concerning scene, and, also, to prove their own sinlessness, the sorcerers said:

“And you do not take revenge upon us except because we have believed in the signs of our Lord when they came to us.’…”

At that time, they turned their faces from Pharaoh and, being attentive to Allah, they invoked Him to bestow upon them the highest degree of patience and perseverance. They knew that they could not tolerate those terrible threats without His help and His support. So, they said:

“…‘Our Lord! Pour out upon us patience, and cause us to die in submission’.”

As it has been recorded in the Islamic traditions, as well as the history, finally the sorcerers resisted on their idea so much so that Pharaoh fulfilled what he had threatened, and he hung their mutilated bodies on some tall palm trees by the bank of Nile River.

Yes, if belief and full awareness combine with together, the income of such a spiritual love will be some perseverance and devotion which will not be surprising in that way.

Section 15: Persecution of the Israelites

Surah al-‘Araf - Verse 127

وَقَالَ الْمَلأُ مِنْ قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الاَرْضِ وَيَذَرَكَ وءَالِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِي نِسَآءَهُمْ وإِنَّا فَوْقَهُمْ قَاهِرُونَ

127. “And the chiefs of Pharaoh’s people said: ‘Will you leave Moses and his people to make mischief in the land, and to desert you and your gods?’ He said: ‘Soon we will kill their sons and spare their women, and surely we are in power over them’.”

After seeing the belief of the sorcerers, in order to move Pharaoh, the chiefs of his people told him whether he left Moses and his followers alive to oppose him and make other people oppose and, consequently, to take the control of government from Pharaoh and to make mischief in the country. They would also leave out both him and his gods. The verse says:

“And the chiefs of Pharaoh’s people said: ‘Will you leave Moses and his people to make mischief in the land, and to desert you and your gods?’…”

Pharaoh answered them that he would kill their sons who were the encouragement of those people and whom they were making ready for fighting, while he would leave their daughters alive because they could do nothing against him. Pharaoh said that he could make of their females servants so that they became lowing and miserable. The holy verse continues saying:

“…He said: ‘Soon we will kill their sons and spare their women…”

It is understood from this sentence that Pharaoh did not expect to kill Moses (as) and his followers since he had recognized their power unfailing. Therefore, he decided to attack the defendless children and to destroy them. The verse ends thus:

“…and surely we are in power over them’.”

Surah al-‘Araf - Verse 128

قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللّهِ وَاصْبِرُوا إِنَّ الاَرْضَ لِلّهِ يُورِثُهَا مَنْ يَشَآءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

128. “Moses said to his people: ‘Seek help from Allah and endure. Verily the earthbelongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

There are two commandments accompanied with two glad tidings referred to in this holy verse. The commandments are:

‘seeking help from Allah’ and ‘endurance’; and the glad tidings are ‘the inheritance of the earth’ and ‘the good end of the pious’.

It also indicates that seeking help from Allah and having confidence in Allah together with perseverance and piety are among the factors of the final victory and protection against threats. This means that we must both seek help from Allah and endure ourselves. The verse says:

“Moses said to his people: ‘Seek help from Allah and endure…”

Another matter is that, at the sensitive times, a leader must console the community and make them hopeful, because the hope to a clear future is the promise of all religions including Islam. Moreover, the pious people, not only have a good end in this world, but also are victorious in the next world.

“…Verily the earth belongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

Surah al-‘Araf - Verse 129

قَالُوا اُوذِينَا مِنْ قَبْلِ أَنْ تَأْتِيَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الاَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ

129. “They said: ‘We have been hurt before you came to us and (also) after you came to us.’ He said: ‘Maybe that your Lord will destroy your enemy and will make you successors in the earth, then He observes how you act.”

The Children of Israel expected all the affairs be promptly corrected in one night after the raise of Moses (as), and the country of Egypt, with all its facilities, could be in their authority, and the Pharaonic people would be annihilated. That was why they claimed that the raise of Moses (as) did not bring confort for them.

The reply of Allah (s.w.t.) is that triumph needs some conditions, such as patience, struggle, and reliance. When these conditions are supplied, there is a hope to the help of Allah.

It was thus that the divine leaders were sometimes criticized by some friends who were of little capacity and of little tolerance. The verse says:

“They said: ‘We have been hurt before you came to us and (also) after you came to us.’…”

Most of people imagine that happiness and felicity is found in comfort and tranquility. They suppose that the lack of them is as a failure to obtain their desires. They are neglectful that the Divine religions have come to correct the ways of lives, not to efface their difficulties.

A leader should hearken to critics and send some hope-giving messages. The verse continues saying:

“…He said: ‘Maybe that your Lord will destroy your enemy and make you successors in the earth…”

An Islamic government is a means of trial not a means of seeking pleasure. Then, the verse concludes as follows:

“…then He observes how you act.”

Section 16: The Delivery of the Israelites

Surah al-‘Araf - Verse 130

وَلَقَدْ أَخَذْنَآ ءَالَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّـمَرَاتِ لَعَلَّهُمْ يَذَّكَّرُونَ

130. “And certainly We afflicted the clan of Pharaoh with drought and scarcity of fruits, so that they may take admonition.”

The Arabic word /sinin/ is the plural form of /sanah/ which means ‘year’; but when it is used with the term /’axǒ/ in the Arabic contexts, it often means: ‘to afflict with drought and famine’. The Qur’ān implies that Allah afflicted Pharaoh and his clan with drought and famine because of the indecent manner that they committed. The verse says:

“And certainly We afflicted the clan of Pharaoh with drought…”

It also implies that besides famine and drought, Allah afflicted them with scarcity of fruits in order that they be in awe and to become monotheists, but they did not change their way. The verse continues saying:

“…and scarcity of fruits, so that they may take admonition.”

Surah al-‘Araf - Verse 131

فإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ أَلآ إِنَّمَا طَآئِرُهُمْ عِنْدَ اللّهِ وَلكِنَّ أَكْثَرَهُمْ لاَيَعْلَمُونَ

131. “So, when any good came to them, they said: ‘This is our due’; and if any evil afflicted them, they took it bad omens due to Moses and those with him. Be it known! Surely the cause of their bad omens is with Allah,but most of them do not know.”

Whenever they obtained abundance of good, they said that it was for their own due that there had continuously been bounties in their cities, and, therefore, they did not thank Allah. The verse says:

“So, when any good came to them, they said: ‘This is our due’...”

But when they afflicted famine and starvation, they took Moses and his followers bad omens and said that it was due to them. In this regard, the verse says:

“…and if any evil afflicted them, they took it bad omens due to Moses and those with him…”

Their real misfortune was as a result of their own sins and evil deeds. Such things cause the punishment of Allah for them both in this world and the Hereafter. The verse says:

“…Be it known! Surely the cause of their bad omens is with Allah…”

But most of them do not know it, and do not contemplate to know this fact. The verse ends as follows:

“…but most of them do not know.”

Surah al-‘Araf - Verse 132

وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ ءَايَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ

132. “And they said: ‘Whatever sign you may bring to us to charm us with it, we will not believe in you’.”

The enemies knew that the job of Moses was not magic and also knew that it was a Divine Sign, but they arrogantly and obstinately did not believe.

But, when the sorcerers, who were expert in their job, understood that the accomplishment of Moses (as) was not a magic, they believed.

Perhaps, the manner of the people of Pharaoh, that they called the accomplishment of Moses ‘a sign’, had been done mockingly.

The verse says:

“And they said: ‘Whatever sign you may bring to us to charm us with it, we will not believe in you’.”

Surah al-‘Araf - Verse 133

فَاَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَاتٍ مُفَصَّلاَتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْماً مُجْرِمِينَ

133. “So We sent against them the flood and the locusts and the vermin and the frogs and the blood as distinct signs, yet they acted proudly and they were a guilty people.”

The Arabic term /tūfān/ in the Persian language means: ‘hurricane’, but in the Arabic language it has been used with the sense of: ‘a violate flood’. In Mufradāt-i-Rāqib, it is cited that the word /tūfān/ is applied for any common event which is horrible.

The Arabic word /qummal/ means: some small insects, such as: lice, ants, aphis, and a kind of insects.

‘Blood’, which was among the divine signs and a punishment for the opponents of the people of Moses (as), means: the change of water(s) into blood, or a common bleeding of people.

The attack of locusts, flood, and ‘water being altered into blood’ were ordained only against the people of Pharaoh, while the Children of Israel were in security.

The explanation of these punishments have been mentioned in the Turah, too. Some evidences are as follows:

1 - The river turned into blood…. Exodus,Chapter 7 ,verse 20

2 - Swarm of flies…. Exodus,Chapter 8 ,verse 21 andverse 24

3 - The plague of hail…. Exodus,Chapter 9 ,verse 24 andverse 25

4 - The attack of locusts…. Exodus,Chapter 10 ,verses 12 and 14

After Allah’s warning and people’s heedlessness, it is the turn of some grievous retributions to come forth.

The verse says:

“So We sent against them the flood and the locusts and the vermin and the frogs and the blood as distinct signs…”

Living creatures are the agents of Allah. Their mission is sometimes to bring mercy, like the spider’s web at the doorway of the cave for the protection of the Messenger of Allah (S). And, it is sometimes a chastisement mission, like that of the swallows, and, in this verse, the mission of frogs and locusts.

However, many calamities are often for training. In any retribution, there is a respite for people to contemplate and repent and return to the Straight Path. Therefore, the Divine retributions come after completing the argument.

They saw the divine sign and punishment, yet they acted arrogantly. The verse says:

“…yet they acted proudly and they were a guilty people.”

Surah al-‘Araf - Verses 134-135

وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُوا يَا مُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ لَئِنْ كَشَفْتَ عَنَّا الْرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرآئِيلَ

فَلَمَّا كَشَفْنَا عَنْهُمُ الْرِّجْزَ إِلَى أَجَلٍ هُمْ بَالِغُوهُ إِذَا هُمْ يَنْكُثُونَ

134. “And when the plague fell upon them, they said: ‘O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel’.”

135. “But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

The Arabic term /nakθ/ originally means: ‘to untwist a rope’, but later it has been used in the sense of ‘breaking a covenant’, or ‘violating an oath’. The verse says:

“And when the plague fell upon them, they said: ‘O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel’.”

The Qur’ānic term /’ajal/, in this verse, may be the time which Moses (as) appointed for the removal of a calamity, saying that, for example, it would be removed on so and so day or at so and so hour, in order that they might understand that it was a divine retribution and not an accidental happening.

The purpose also maybe that those obstinate people would finally meet the unavoidable Wrath of Allah, but until the appearance of that time and being drowned in the sea, the punishment was temporarily removed.

The verse says:

“But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

Surah al-‘Araf - Verse 136

فَانْتَقَمْنَا مِنْهُمْ فَاَغْرَقْنَاهُمْ فِي الْيَمِّ بِاَنَّهُمْ كَذَّبُوا بِاَيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ

136. “So We took vengeance on them and drowned them in the sea, because they belied Our Signs and were heedless of them.”

The Arabic term /’intiqām/ with the meaning of ‘vengeance’, in this verse, means ‘punishment’, and it does not mean ‘grudge’ or ‘rancour’ here.

The word /yam/ in the old Egyptian language was used for a sea or a river. Since the story here refers to Egypt, the same old word has been used in this verse of the Qur’ān.1

However, it should be noted that Allah is also ‘taker of vengeance’. The verse says:

“So We took vengeance on them and drowned them in the sea, because they belied Our Signs…”

Another point is that the main source of misfortunes and calamities is inside the entities of ourselves, and negligence brings a heavy compensation for us. The holy verse continues saying:

“…and were heedless of them.”

Surah al-‘Araf - Verse 137

وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الاَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِي إِسْرآئِيلَ بِمَا صَبَرُوا وَدَمَّرْنَا مَاكَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُوا يَعْرِشُونَ

137. “And We made the people, who were abased, the inheritors to the east (parts) of the land and the west (parts) of it which We had blessed therein, and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

The region that the Children of Israel inherited included of Syria, Jordan, Egypt, Lebanon and present Palestine. Those lands contained both material bounties and spiritual bounties, where the great prophets raised and were buried.

The lands which were under the control of Pharaoh and his people were so vast that there were different horizons and with different hours of risings and settings of the sun therein.

From the points of industry, agriculture, and interesting buildings of their time, the people of Pharaoh were very developed. The verse says:

“And We made the people, who were abased, the inheritors to the east (parts) of the land and the west (parts) of it which We had blessed therein, and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

Yet, since the governments of divine prophets have been the governments of the oppressed, and Allah fulfills His promises, those oppressed people who show patience and perseverance can become the inheritors of the earth, as the verse indicates:

“…We made the people, who were abased, the inheritors to the east (parts) of the land and the west (parts) of it…”

Surah al-‘Araf - Verse 138

وَجَاوَزْنَا بِبَنِي إِسْرآئِيلَ الْبَحْرَ فَاَتَوْا عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ قَالُوا يَامُوسَى اجْعَلْ لَنَآ إِلَهاً كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ

138. “And We made the Children of Israel to pass the sea; then they came upon a people cleaving to idols they had. They said: ‘O’ Moses! make for us a god, as they have gods’. He (Moses) said: ‘Verily you are a people behaving ignorantly’.”

Those expert sorcerers of Pharaoh, who were dealing with sorcery and magic during all their lives, became such good believers by seeing a miracle that Pharaoh’s terrible threats could not change their decision.

But, some of the followers of Moses, who saw all those great miracles, were so weak that they even asked him (as) for an idol, and the observation of a deviated scene of idolatry drew them toward perversity.

The verse says:

“And We made the Children of Israel to pass the sea; then they came upon a people cleaving to idols they had. They said: ‘O’ Moses! make for us a god, as they have gods’. He (Moses) said: ‘Verily you are a people behaving ignorantly’.”

Therefore, as long as a group of people have not become strong enough in their true belief and faith, they should not migrate unto some perverted and dangerous regions, because invironments may affect on them, and communities are always exposed to the danger of aberration.

Also, sometimes it happens that watching an unappropriate view (of a film, a picture, or a society) spoils all the training efforts of the leaders.

Surah al-‘Araf - Verse 139

إِنَّ هَؤُلآءِ مُتَبَّرٌ مَاهُمْ فِيهِ وَبَاطِلٌ مَاكَانُوا يَعْمَلُونَ

139. “(Moses said:) Surely this they are engaged upon shall be perished, and what they are doing are in vain.”

The Qur’ānic term /mutabbarun/ is derived from the word /tabār/ with the meaning of ‘destruction’.

The holy verse maybe points to the glad tidings of Moses (as) to the people, saying that by their presence in that region, polytheism and perversion would be effaced. (narrated from Marāqi, commentary). Here is the verse:

“(Moses said:) Surely this they are engaged upon shall be perished, and what they are doing are in vain.”

Therefore, both the mental and practical perversions are perishable. The end of them all is destruction.

Surah al-‘Araf - Verses 140-141

قَالَ أَغَيْرَ اللّهِ أَبْغِيكُمْ إِلَهاً وَهُوَ فَضَّلَكُمْ عَلى الْعَالَمِينَ

وإِذْ أَنْجَيْنَاكُمْ مِنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ وَفِي ذلِكُمْ بَلآءٌ مِن رَبِّكُمْ عَظِيمٌ

140. “He said: ‘Shall I find for you a god other than Allah, while He has preferred you above all creatures?’”

141. “And (remember) when We delivered you from Pharaoh’s clan who were afflicting you with evil torment, slaughtering your sons and sparing your women, and in that was a great trial from your Lord.”

Then, for an emphasis, the Qur’ān adds that Moses said to them whether he should find a god other than Allah for them; the same Lord Who preferred them over all people of their time. Here is the statement of the verse:

“He said: ‘Shall I find for you a god other than Allah, while He has preferred you above all creatures?’”

In the next verse, Allah points to one of His great bounties bestowed upon the Children of Israel, so that by attending to that great bounty the sense of gratitude could be moved in them, and they knew that only His Pure Essence is eligible to be adored, worshipped and submitted.

At first it says:

“And (remember) when We delivered you from Pharaoh’s clan who were afflicting you with evil torment…”

Then, this ceaseless torment is explained as follows:

“…slaughtering your sons and sparing your women…”

The explanation of the verse implies that in that event there lies a great trial upon them from the side of Allah. The verse says:

“…and in that was a great trial from your Lord.”

Notes

1. Narrated from Mu‘jam-ul-Kabir.