Alhassanain(p) Network for Heritage and Islamic Thought

Section 7: No Fear or Grief for the Friends of Allah

Surah Yunus - Verse 61

وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلا تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُوداً إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَبِّكَ مِن مِثْقَالِ ذَرَّةٍ فِي الأَرْضِ وَلاَ فِي السَّمَآءِ وَلآ أَصْغَرَ مِن ذَلِكَ وَلآ أَكْبَرَ إِلاَّ فِي كِتَابٍ مُبِينٍ

61. “And you are not (engaged) in any affair, nor do you recite any part from the Qur’an, and nor any deed you (mankind) may be doing, but We are Witnesses over you when you enter into it. Nor is there hidden from your Lord (so much as) the weight of an atom on the earth or in the heaven, not anything lesser than that or greater but are (recorded) in a Clear Book.”

The “Clear Book” is the ‘Preserved Tablet’ or Allah’s Comprehensive Knowledge which covers the entire cosmos including not only the actions of human beings but also the smallest details of everything in the heavens and the earth.

With the utmost subtlety and eloquence, this verse announces that Allah is not only fully aware of the minutest facts in the heavens and the earth but He is also fully aware of the minutest details of the actions of his subjects.

Whatever the mood or state of meditation or an important affair you might be in, whatever part of the Qur’an you might be engaged in reciting, and whatever action you begin, you can do nothing which cannot be seen or noticed by Allah when you start it.

The verse says:

“And you are not (engaged) in any affair, nor do you recite any part from the Qur’an, and nor any deed you (mankind) may be doing, but We are Witnesses over you when you enter into it...”

Then more emphatically, it continues by saying that not slightest thing in the heavens and on earth, even that of an insignificant particle or greater than it can be hidden from Allah. All of these are recorded and registered in the Preserved Tablet and in the Open Book of Allah.

It continues saying:

“…Nor is there hidden from your Lord (so much as) the weight of an atom on the earth or in the heaven, not anything lesser than that or greater but are (recorded) in a Clear Book.”

All Muslims are taught a great lesson by this verse, which can place them on the right track, leading them toward the Truth and preventing them from going astray.

It calls our attention to the fact that not only does the Almighty comprehend our every thought, word and deed, but His angels are also carefully watching every step we take, every word we utter, every thought we entertain in our heads, wherever we cast our eyes, and in whatever state we are in.

It is not without proper grounds that Imam Sadiq (a.s) said:

“The Prophet of Islam (S) whenever reading this verse, used to weep greatly”.

If the Prophet of Islam (S), with all his sincerity and gratitude, with all the services he had rendered human beings, and with all his unparalleled worship of the Creator could be so concerned about his imperfections before Allah, how then, can we determine our state?

Surah Yunus - Verses 62 - 64

أَلآ إِنَّ أَوْلِيَآءَ اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

الَّذِينَ ءَامَنُوا وَكَانُوا يَتَّقُونَ

لَهُمُ الْبُشْرَي فِي الْحَيَاةِ الدُّنْيَا وَفِي الاَخِرَةِ لا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

62. “Behold! Verily no fear shall be upon the friends of Allah, nor shall they grieve;”

63. “Those who believe and constantly keep from evil.”

64. “For them are Glad Tidings in this world’s life and in the Hereafter. There is no change in the Words of Allah. That is the great success.”

In the previous verses, some of the characteristics of the polytheists and non-believers were explained, from now on, the characteristics of the true believers and those who struggle and strive, who constantly guard against evil and who are the exact opposite of the first group will be described.

The verse attracts the attentions implying that there is no fear among the men of Allah and they will have no sorrows.

The verse says:

“Behold! Verily no fear shall be upon the friends of Allah, nor shall they grieve;”

Here sorrows and fears are those that relate to worldly matters for Allah’s worshippers are imbued with the owe of Him. This kind of fear is concerned with one’s failure to carry out ones duties and responsibilities and that kind of sorrow which one feels towards his lack of achievements during the course of his life.

Here fear and sorrow have spiritual connotations, which help in man’s perfection and development. This is quite contrary to the fear and sorrow that have a material basis and is the source of degradation and deviations.

The friends of Allah are those whose position requires no boundaries between them and their Lord and they are not distant from Him. Their hearts are open and unveiled and they see Him with all their hearts through the light of knowledge, faith, and good deeds which leaves them with perfect sincerity.

It is because of such an acquaintance with Allah that, in their views, anything else other than Him is insignificant, of little value, and ephemeral.

The verse says:

“Those who believe and constantly keep from evil.”

They are those who have become believers, continuously strive after virtue and make continence their habit.

For them there is good news both in this world and in the Hereafter, because there are no changes in the Divine words and promises, for Allah always fulfils the promises He has made to His friends. This is a great victory and happiness for the person concerned.

The verse says:

“For them are Glad Tidings in this world’s life and in the Hereafter. There is no change in the Words of Allah. That is the great success.”

Surah Yunus - Verse 65

وَلا يَحْزُنْكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعاً هُوَ السَّمِيعُ الْعَلِيمُ

65. “And let not their speech grieve you. Verily the glory is wholly Allah’s; He is All-Hearing, All-Knowing.”

As a good end awaits those who observe continence, the attainment of this goal requires one to pass through some great difficulties. Among them is that one can cite the struggle which the faithful experience within their hearts in the process of overthrowing and revising their aspirations.

This can tend to make them feel hopeless, giving them the impression that the oppressors can overcome them. But this is not so, Allah, the Exalted in Majesty informs us that we must not let the oppressors make us sorrowful. The Majesty is entirely His.

It is He Who is All-Hearing and Omniscient. This good news only applies to those whose existence embodies the characteristics of the friends of Allah.

The verse says:

“And let not their speech grieve you. Verily the glory is wholly Allah’s; He is All-Hearing, All-Knowing.”

In the Islamic texts one reads that:

Amir-ul-Mu’mineen Ali-ibn-Abi-Talib (as) once was asked about the meaning of Allah’s words when He says: “Behold! Verily no fear shall be upon the friends of Allah, nor shall they grieve”, and who the friends of Allah were.

Amir-ul-Mu’mineen answered:

“The friends of Allah are those who are sincere in their worship, they are cognizant of the depth of those matters that are of the world, whereas others attach importance to the outward appearance of the world. These believe in the idea of the permanent character of the world while the others do not believe in its lack of permanence...”1

It is also narrated from Imam Baqir (as) who said that it is written in Imam Sajjad’s (as), book concerning the friends of Allah that they are those who accomplish their religious obligations, and act according to the practice of Allah’s Messenger (S).

They are those who abstain from all that is forbidden, and have let the transient world go by, while they are only interested in what is dear to Allah. They make a living in accordance with the laws which consider these ways of earning a livelihood lawful.

They abhor arrogance, shun the hoarding of wealth and pay all the obligatory religious dues. Allah has blessed them all for what they earn, and He has also fixed a great reward for what they have saved in advance for their life in Hereafter.

Surah Yunus - Verse 66

أَلا إِنَّ لِلّهِ مَن فِي السَّمَاوَات وَمَن فِي الأَرْضِ وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ شُرَكَاء إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ

66. “Behold! Verily to Allah belongs whoever is in the heavens and whoever is in the earth, and they do not follow any associates, who call on others besides Allah, they do not follow (anything) but conjectures, and they only lie.”

Be aware that whosoever is in the heavens and on the earth belongs to Allah and is under His domination. The use of word /man/, mentioned in this holy verse (and we translated it as whoever), signifies wise and intelligent men.

That is, those who have been provided with intelligence and live in the heavens and on the earth are all under Allah’s power and control. When the rule is that all intelligent people, as individuals among His creation, must belong to Him, it follows that other existing beings should also follow the rule and they also belong to Allah.

The fact that He specializes “the intelligent” as a separate category signifies their elevation and magnification in that position.

The verse says:

“Behold! Verily to Allah belongs whoever is in the heavens and whoever is in the earth...”

Those who follow idols are those who consider them as partners with Allah.

The verse continues saying:

“…and they do not follow any associates, who call on others besides Allah...”

Those who select partners for Allah, follow nothing but their own conjectures simply following their forefathers in this case or it is because of mistake they have made thinking that they approach Allah therewith. If they think they can elevate themselves and approach Allah in this way, they do nothing but lie.

The verse says:

“…they do not follow (anything) but conjectures, and they only lie.”

Surah Yunus - Verse 67

هُوَ الَّذِي جَعَلَ لَكُمُ الَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِراً إِنَّ فِي ذَلِكَ لاَيَاتٍ لِقَوْمٍ يَسْمَعُونَ

67. “He it is Who appointed for you the night that you rest in it, and the day giving light. Verily there are signs in it for people who hearken.”

After rejecting all the partners of the polytheists, in calling the polytheists’ attention to His magnitude and His blessings, the Qur’an implies that Allah made the night dark and the day illuminated so that they may find silence and comfort during the night and make their living and earn their sustenance during the day.

The verse says:

“He it is Who appointed for you the night that you rest in it, and the day giving light...”

Truly, these are clear proofs and reasons attesting to the Unity of Allah, the Glorified, for no one else is able to do all this.

The verse continues saying:

“…Verily there are signs in it for people who hearken.”

Surah Yunus - Verse 68

قَالُوا اتَّخَذَ اللَّهُ وَلَداً سُبْحَانَهُ هُوَ الْغَنِيُ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ إِنْ عَندَكُم مِن سُلْطَانٍ بِهَذَآ أَتَقُولُونَ عَلَي اللَّهِ مَا لا تَعْلَمُونَ

68. “They say, ‘Allah has begotten a son!’ Glory be to Him! He is Self-Sufficient! His is whatever is in the heavens and whatever is in the earth! No warrant have you for this! Do you say about Allah what you do not know?’”

‘To beget a son’ signifies ‘to be the father of someone, which differs from giving birth and having children. The polytheists considered the angels as the daughters of Allah, and the Jews took “Ezra” as an offspring of Allah, while the Christians called Jesus the Son of Allah.

Allah is neither afraid of being lonely so as to want to adopt an offspring, nor does He need any heir to adopt a son. He also does not need any help so that He chooses an assistant, nor does He need to ensure the survival of His species, so He does not need a son. The verse says:

“They say, ‘Allah has begotten a son!’ Glory be to Him! He is Self-Sufficient!...”

This phrase, means that Allah is absolutely self sufficient and He is absolutely far from what they say, because whatever is in the heavens and on the earth are His and fall under His command.

The verse says:

“…His is whatever is in the heavens and whatever is in the earth!...”

Thus He absolutely does not need to have a son, for begetting offspring is to relieve oneself from one’s lack of ability and weakness or to enrich oneself and get rid of poverty, but Allah is free from all this. If it is impossible for Him to have a real son, it is also impossible for Him to adopt a stepson and there are no reasons to support the authenticity of this claim.

It says:

“…No warrant have you for this! Do you say about Allah what you do not know?’”

If one wants to know about Allah, these words are to be regarded as blame, a censure and a threat from Allah, the Magnificent, to those who have made these unsanctioned and atrocious claims.

Surah Yunus - Verses 69 - 70

قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَي اللَّهِ الْكَذِبَ لا يُفْلِحُونَ

مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ

69. “Say: ‘Verily those who forge a lie against Allah will not prosper.’”

70. “(They have) a little enjoyment in this world, then to Us will be their return, then shall We make them taste the severe penalty because they used to disbelieve.”

Here the Holy Qur’an mentions the ultimate disastrous end for all those who ascribe belies and false concepts to Allah. He addresses His Prophet (S) that he should tell those who make false ascriptions to Him and those who make them only lie that they will not be saved.

The verse says:

“Say: ‘Verily those who forge a lie against Allah will not prosper.’”

They might be able to attain worldly wealth through lies and false claims for a few days, but it is only a passing phenomenon in this world.2 They will eventually return to Allah and He will punish them vigorously for their disbelief and their associating partners with Him.

The verse says:

“(They have) a little enjoyment in this world, then to Us will be their return, then shall We make them taste the severe penalty because they used to disbelieve.”

Notes

1. The of Al-Mizan, the explanation upon the verse

2. The Arabic words /mata‘/ and /mut‘ah/ are employed for short-term use. As man’s use of the world and its blessings are short-lived, the Qur’an then applies the word /mata‘/cornering worldly affairs.

Section 8: The Ministries of Noah and Moses Referred to

Surah Yunus - Verse 71

وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَاقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَقَامِي وَتَذْكِيرِي بِاَيَاتِ اللَّهِ فَعَلَي اللَّهِ تَوَكَّلْتُ فَاَجْمِعُوا أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلا تُنظِرُونِ

71. “And recite to them the story of Noah when he said to his people: ‘O my people! if my stay (with you) and my reminding you of the Signs of Allah is grievous to you, yet I have put my trust in Allah, so resolve on your affair, with your partners, so that your affair be not dubious to you. Then make decision on me, and give me no respite.’”

Allah the Exalted had commissioned His prophet that he should relate the news of the people of Noah to them, because this verse indicates that Noah (as) used to receive support and encouragement from Divine sources, which made him not fear the threats and strategies of the enemy.

Noah announces if listening to his useful instructions and advice with demonstrations and reasoning concerning the authenticity of Monotheism, Justice, prophethood and Resurrection are difficult and unbearable for them, and thus they have decided to kill him or they intend to cast him out, he does put all his hopes and trust in Allah, in which case, he will leave his fate in His will, with the conviction that He will save him from their wickedness and vice.

The verse says:

“And recite to them the story of Noah when he said to his people: ‘O my people! if my stay (with you) and my reminding you of the Signs of Allah is grievous to you, yet I have put my trust in Allah...”

Hadrat Noah then threw out a powerful challenge saying that they should collect their thoughts and invite their idols to participate in their decision-making so that nothing should be left hidden from them, there should be no ambiguity remaining in their plans, they should make the appropriate decisions and come up with the best stratagem concerning him.

The verse continues saying:

“…so resolve on your affair, with your partners, so that your affair be not dubious to you...”

Noah (as) added telling them if they were able, they should go ahead and put an end to his life, and not spare him a single moment. Here is his statement:

“…Then make decision on me, and give me no respite.’”

It has been narrated that before noon on the Day of Ashura Imam Hussein (as) also recited this very verse to the Kufan army.

This is a lesson for all Islamic leaders who might feel daunted when confronted by a multitude of enemies, rather; they must, by taking recourse to Allah and appealing to Him, with utmost decisiveness challenge them and humiliate them their power which would reinforce the morale of their followers and lower that of their enemies.

Surah Yunus - Verse 72

فإِن تَوَلَّيْتُمْ فَمَا سَاَلْتُكُم مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلاَّ عَلَي اللَّهِ وَاُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ

72. “But if you turn back, I have not asked you for any recompense, my recompense is only upon Allah, and I am commanded to be of those (who) surrender (unto Him).”

Anxieties often revolve around either one’s life or one’s wealth. In the foregoing verse, the issue in question centers on the conspiracy of their enemies with regard to the lives of the prophets. The issue dealt with in this verse relates to the prophets’ lack of expectations for reward and wealth from the side of people.

Noah (as) in this verse announced that if the unbelievers were to turn away from the truth, not accepting or following it, he did not expect any rewards for bringing them the message. This was his mission, so they should not balk at acceptance for fear of feeling that they would end up owing him something, which would be burdensome to them.

The verse says:

“But if you turn back, I have not asked you for any recompense, my recompense is only upon Allah...”

The verse also implies that if they turn away from accepting his words, he would not be at a disadvantage for he was not after their wealth (he did not covet) so that their turning away would put him at a loss, on the contrary, their rejection would turn out to be at their own disadvantage.

He emphasized that his reward for the prophetic mission and its accomplishment lay with Allah alone.

And Allah, the Gracious, had commissioned Noah (as) to be among those who had submitted themselves to His commandments for, indeed, the best of what the servants of Allah can practice is to obey and submit to Him.

The verse continues as follows:

“…and I am commanded to be of those (who) surrender (unto Him).”

Surah Yunus - Verse 73

فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلآئِفَ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِاَيَاتِنَا فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ

73. “But they rejected him (Noah), So We delivered him and those with him, in the Ark, and We made them successors (in the earth), and We overwhelmed those who rejected Our Signs. Then see what was the end of the warned ones.”

The Holy Qur’an presents the final destiny of Noah’s enemies and veracity of his prediction in the following way. The enemies refuted Noah while Allah saved him and all those who were with him in the Ark. Not only did He save them but He also replaced the oppressors by them and drowned all those who had denied His Signs.

The verse says:

“But they rejected him (Noah), So We delivered him and those with him, in the Ark, and We made them successors (in the earth), and We overwhelmed those who rejected Our Signs...”

Turning to the Prophet (S), Allah finally commands him that he should consider the ultimate destiny of those who did not heed the divine warning and threats and were swept away.

The verse says:

“…Then see what was the end of the warned ones.”

Noah’s companions were only eighty in number whilst the numbers of the unbelievers were manifold, however, by the grace of Allah, the Almighty, the unbelievers were annihilated and the faithful became the inheritors of the earth.

Surah Yunus - Verse 74

ثُمَّ بَعَثْنَا مِن بَعْدِهِ رُسُلاً إِلَي قَوْمِهِمْ فَجَآءُوهُم بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا بِهِ مِن قَبْلُ كَذَلِكَ نَطْبَعُ عَلَي قُلُوبِ الْمُعْتَدِينَ

74. “Then, after him, We sent messengers to their people; they brought them the clear evidences, but they would not believe in what they had already rejected beforehand. Thus do We seal up the hearts of the transgressors.”

In these verses, Allah, the Gracious, recounts the stories of those prophets who had been appointed after Noah (as).

After Noah and the annihilation of his people, several prophets were dispatched to their peoples who, as a result of marriage and reproduction, had multiplied by that time. The purpose here is prophets ’Ibrahim, Hud, Saleh, Lot, and Shu‘ayb (Jethro).

These prophets went to those people with clear proofs and miracles that testified to their prophecy and provided reasons for their truthfulness.

The verse says:

“Then, after him, We sent messengers to their People; they brought them the clear evidences...”

However, none of them any longer believed in what their divinely guided forefathers had believed. Just like the idol worshippers before them, they were also rebellious and stood in opposition to Divine guidance.

The verse continues saying:

“…but they would not believe in what they had already rejected beforehand...”

The holy phrase saying: ‘Thus do We seal the hearts of the transgressors’ means that Allah (s.w.t.) impresses the symbol of infidelity upon the hearts of those who do injustice against themselves and violate the Divine limits and laws laid down by the Almighty, so that they become condemned to reprimand, and are recognized by the angels.

The verse says:

“…Thus do We seal up the hearts of the transgressors.”

Surah Yunus - Verse 75

ثُمَّ بَعَثْنَا مِن بَعْدِهِم مُوسَي وَهَارُونَ إِلَي فِرْعَوْنَ وَملإِيْهِ بِاَيَاتِنَا فَاسْتَكْبَرُوا وَكَانُوا قَوْماً مُجْرِمِينَ

75. “Then, after them, We sent Moses and Aaron to Pharaoh and his chiefs with Our Signs, but they were arrogant, and they were a guilty people.”

The meaning of the Arabic word /mala’/ is the eye-caching splendour of the courtiers and palace residents who were among the Pharaoh’s entourage.

Pharaoh had divided the society into two categories: The Coptic palace-dwellers and the Sebti paupers. He had enslaved one group and the other group resided in wealth and luxury.

The primary crime of Pharaoh was his claim to being a god, and of putting innocent boys to death and letting the girls live.

Fighting against arrogant autocrats has been a major activity of the prophets, for they fight the causes of corruption not only what is caused by it.

The verse says:

“Then, after them, We sent Moses and Aaron to Pharaoh and his chiefs with Our Signs, but they were arrogant, and they were a guilty people.”

Surah Yunus - Verse 76

فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوا إِنَّ هَذَا لَسِحْرٌ مُبِينٌ

76. “So when the truth came to them from Us, they said: ‘Verily, this is a manifest sorcery.’”

The Essence of Allah, the prophets, the divine laws, miracles and whatever is attributed to Him are all true and real.

People do not always go after the truth. The adherents of the truth must sometimes go after the people.

The Prophets entertain a direct link with the Lord and their miracles as well as their program have their origins in the Divine nature.

However, accusing someone to be a magician is the shrewdest, simplest and the most prevalent of the accusations leveled against the prophets. It is for this reason that Moses (as) was personally accused of being a sorcerer.

The verse says:

“So when the truth came to them from Us, they said: ‘Verily, this is a manifest sorcery.’”

Surah Yunus - Verse 77

قَالَ مُوسَي أَتَقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَذَا وَلاَ يُفْلِحُ السَّاحِرُونَ

77. “Said Moses: ‘Do you say (this) about the Truth when it hath actually reached you? Is this sorcery? But sorcerers do not prosper.’”

Moses asked the disbelievers why it was that when the Signs of truth reached them they kept claiming it was sorcery. Moses rejects the allegations that the Signs accompanying him were the products of sorcery, for sorcery is not like this, these were Signs of the Truth and independent investigation could vouch for that.

The verse says:

“Said Moses: ‘Do you say (this) about the Truth when it hath actually reached you? Is this sorcery?...”

However, they did not want to submit to the Truth, even if this truth had reached them from Allah. They claimed that the proofs that Moses brought was sorcery and simple-hearted people did not discriminate between sorcery and prophecy since both involved elements contrary to nature and habit. It was for this reason that they became confused, mixing the two which led many astray.

In such a case, people must be armed with knowledge so as to be able to distinguish miracle from magic and not to be so dominated by the confusion that sorcerers cause and reject the issue of prophecy. However this is a fact that sorcerers do not succeed.

The verse says:

“…But sorcerers do not prosper.’”

Surah Yunus - Verse 78

قَالُوا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءَابآءَنَا وَتَكُونَ لَكُمَا الْكِبْرِيَآءُ فِي الأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ

78. “They said: ‘(O’ Moses) have you come to turn us away from what we found our fathers upon, and that the greatness in the land may be for you two? But we shall not believe you two.”

The people of Pharaoh continued their accusations against Moses, explicitly accusing him and Aaron of wanting them to abandon the ways of their ancestors.

They brought up the issues of ancestral traditions, and their fabulous glory to influence public opinion against Moses and Aaron, implying that they wanted to belittle and ridicule the sacred objects and symbols of their society and country.

They maintained then that Moses’ call to Allah’s religion and divinely inspired way was nothing but a lie. They claimed all of them were simply part of a stratagem of Moses and Aaron to seize power over the land and to put the reins of domination in their hands.

In fact, as they themselves made every effort to rule the earth oppressively, using all kinds of underhanded ways of seizing power, they ended up thinking of others as they thought of themselves, which included the struggles of the reformists and prophets.

The verse says:

“They said: ‘(O’ Moses) have you come to turn us away from what we found our fathers upon, and that the greatness in the land may be for you two?...”

For this reason they said that they were never going to believe in Moses for they thought his message and proofs were only but the act of sorcery in the service of a wider scheme for political aggrandizement. This was the first stage of their struggle against Moses (as).

The verse continues saying:

“…But we shall not believe you two.”

Surah Yunus - Verse 79

وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ

79. “And Pharaoh said: ‘Bring unto me every knowing (expert) sorcerer’.”

In witnessing the miracles of Moses (as), he had been rendered wretched and helpless in trying to find a way to remove them, Pharaoh, addressing his people, put the call out that all the best sorcerers in the land should come to him in order to get them to help him nullify Moses’ miracles.

The verse says:

“And Pharaoh said: ‘Bring unto me every knowing (expert) sorcerer’.”

Of course, Pharaoh did so in order that the sorcerers could help him in dismissing the achievement of Moses (as), and thus he called on all of them because he did not want any craft of magic or sorcery to remain hidden from him which might be of potential use in combating what he perceived to be the powerful sorcery of Moses, little knowing that the Signs that Moses manifested were not the effects of sorcery and magic but miracles originating from Allah.

Surah Yunus - Verse 80

فَلَمَّا جَآءَ السَّحَرَةُ قَالَ لَهُم مُّوسَي ألْقُوا مَآ أَنتُم مُلْقُونَ

80. “When the sorcerers came, Moses said to them: ‘Throw what you have to throw!’”

Pharaoh wanted to render the divine movement of Moses inactive with the help of those expert sorcerers. They carried instruments and devices like ropes, wood etc, which by being mixed with some particular materials moved when the sunshine affected them.

On the day when it was appointed for this historical challenge and a common invitation had also issued, a great crowd gathered. Then Moses addressed the sorcerers and told them to cast what they could cast.

The verse says:

“When the sorcerers came, Moses said to them: ‘Throw what you have to throw!’”

Surah Yunus - Verses 81 - 82

فَلَمَّآ أَلْقَوْا قَالَ مُوسَي مَا جِئْتُم بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ

وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُـجْرِمُونَ

81. “So when they had thrown, Moses said: ‘What you have brought is sorcery. Allah will surely make it naught, verily Allah does not set right the work of mischief makers.”

82. “And Allah proves the Truth by His Words though the sinners be averse (to it).”

Falsehood may have a parade and flaunt for a short time, but, at last, it is condemned to extinction. Allah does not support and improve the affairs of the mischief-makers. A sorcerer is a mischief-maker, and sorcery is a corruption. Therefore, it must be opposed with.

The verse says:

“So when they had thrown, Moses said: ‘What you have brought is sorcery. Allah will surely make it naught, verily Allah does not set right the work of mischief makers.”

Then Allah proclaims in the verse that Moses told them that he would definitely triumph in that quarrel and combat, for Allah had promised to unveil the truth and, through decisive logic and the astounding miracles of His prophets, He would expose the scandals of those who incite corruption even though some of the evil-doers, such as Pharaoh and his supporters, would dislike that.

The verse says:

“And Allah proves the Truth by His Words though the sinners be averse (to it).”