Surah Al-A’raf – Ayah No. 103–122

Surah Al-A’raf – Ayah # 103–122 (7:103– 7:122)

A.   TRANSLATION

١٠٣  ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَىٰ بِآيَاتِنَا إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِهَا ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

[Quran 7:103] Then, Ba’s’na (بَعَثْنَا) from after them Musa with Ayaatena (بِآيَاتِنَا) towards Fira’un and Mala’eya (وَمَلَئِهِ). Then Zalamu (فَظَلَمُوا) with it. Then Anzir (فَانْظُرْ) how Kana (كَانَ) A’aqibat (عَاقِبَةُ) of the Mufsedeen (الْمُفْسِدِينَ).

 

١٠٤  وَقَالَ مُوسَىٰ يَا فِرْعَوْنُ إِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ

[Quran 7:104] And Qala (وَقَالَ) Musa (مُوسَىٰ), ‘Ya Fira’un, indeed, I Rasuul (رَسُولٌ) from Rabbe (رَبِّ) the A’alimeen (الْعَالَمِينَ).’

 

١٠٥  حَقِيقٌ عَلَىٰ أَنْ لَا أَقُولَ عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِنْ رَبِّكُمْ فَأَرْسِلْ مَعِيَ بَنِي إِسْرَائِيلَ

[Quran 7:105] ‘Haqeeqan (حَقِيقٌ) A’ala (عَلَىٰ) that no Aqula (أَقُولَ) A’ala (عَلَى) Allah except the Haqq (الْحَقَّ). Certainly, Ja’atukum (جِئْتُكُمْ) with Bayyinat (بِبَيِّنَةٍ) from Rabbekum (رَبِّكُمْ). Then Arsul (فَأَرْسِلْ) with me Bani (بَنِي) Israel (إِسْرَائِيلَ).’

 

١٠٦  قَالَ إِنْ كُنْتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ

[Quran 7:106] Qala (قَالَ), ‘Indeed, Kunta (كُنْتَ) Ja’eta (جِئْتَ) with Ayaatan (بِآيَةٍ) then bring with it if Kunta (كُنْتَ) of the S’wadiqueen (الصَّادِقِينَ).’

 

١٠٧  فَأَلْقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ

[Quran 7:107] Then, Alqa (فَأَلْقَىٰ) A’s’aa’u (عَصَاهُ), then when it S’uba’anan (ثُعْبَانٌ) Mubeenun (مُبِينٌ).

 

١٠٨  وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ

[Quran 7:108] And Naza’a (وَنَزَعَ) Yadehi (يَدَهُ), then when it Baeza’a (بَيْضَاءُ) to the Nazireen (لِلنَّاظِرِينَ).

 

١٠٩  قَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَاحِرٌ عَلِيمٌ

[Quran 7:109] Qala (قَالَ) the Mala’a (الْمَلَأُ) from Quome (قَوْمِ) Fira’un, ‘Indeed, this is to Saahirun (لَسَاحِرٌ) A’leem (عَلِيمٌ).’

 

١١٠  يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ ۖ فَمَاذَا تَأْمُرُونَ

[Quran 7:110] Yureedu (يُرِيدُ) indeed Yukhrijakum (يُخْرِجَكُمْ) from Arzakum (أَرْضِكُمْ), then what when you Ta’marun (تَأْمُرُونَ).’

 

١١١  قَالُوا أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِي الْمَدَائِنِ حَاشِرِينَ

[Quran 7:111] Qalu (قَالُوا), ‘Arjehu (أَرْجِهْ) him and Akha’u (وَأَخَاهُ) and Arsul (وَأَرْسِلْ) in the Mada’in (الْمَدَائِنِ) Hashireen (حَاشِرِينَ).’

 

١١٢  يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ

[Quran 7:112] They bring with every Sahirin (سَاحِرٍ) A’leem (عَلِيمٍ).’

 

١١٣  وَجَاءَ السَّحَرَةُ فِرْعَوْنَ قَالُوا إِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ

[Quran 7:113] And Ja’aa ( وَجَاءَ) the Saharatu (السَّحَرَةُ) Fira’un Qalu (قَالُوا), ‘Indeed, for us to Ajaran (لَأَجْرًا) that Kunna (كُنَّا) Nahnu (نَحْنُ) the Ghalibeen (الْغَالِبِينَ).’

 

١١٤  قَالَ نَعَمْ وَإِنَّكُمْ لَمِنَ الْمُقَرَّبِينَ

[Quran 7:114] Qala (قَالَ), ‘Na’am (نَعَمْ) and indeed, so that you be of the Muqrebeen (الْمُقَرَّبِينَ).’

 

١١٥  قَالُوا يَا مُوسَىٰ إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ نَحْنُ الْمُلْقِينَ

[Quran 7:115] Qalu (قَالُوا), ‘Ya Musa, is it what that Tulqa (تُلْقِيَ) and is it what that Nakuna (نَكُونَ) Nahnu (نَحْنُ) the Mulqueen (الْمُلْقِينَ).’

 

١١٦  قَالَ أَلْقُوا ۖ فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ

[Quran 7:116] Qala (قَالَ), ‘Alqu (أَلْقُوا).’ Then what Alqu (أَلْقَوْا) Saharu (سَحَرُوا) Aa’ena (أَعْيُنَ) the Naase (النَّاسِ) and Astarhabu (وَاسْتَرْهَبُوهُمْ) them and Ja’au (وَجَاءُوا) with great Sahara (بِسِحْرٍ).

 

١١٧  وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ

[Quran 7:117] And Auhena (وَأَوْحَيْنَا) towards Musa that Alaqe (أَلْقِ) A’s’aka (عَصَاكَ). Then when it Talqafu (تَلْقَفُ) what Yafekuna (يَأْفِكُونَ).

 

١١٨  فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ

[Quran 7:118] So Waqa’a (فَوَقَعَ) the Haqqu (الْحَقُّ) and Bat’ala (وَبَطَلَ) what Kanu (كَانُوا) they do.

 

١١٩  فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ

[Quran 7:119] Then Ghalabu (فَغُلِبُوا) there and Anqalabu (وَانْقَلَبُوا) S’aghereen (صَاغِرِينَ).

 

١٢٠  وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ

[Quran 7:120] And Alqa (وَأُلْقِيَ) the Saharat (السَّحَرَةُ) Sajideen (سَاجِدِينَ).

 

١٢١  قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ

[Quran 7:121] Qalu ( قَالُوا), ‘Amanna (آمَنَّا) with Rabbe (بِرَبِّ) the A’alimeen (الْعَالَمِينَ).’

 

١٢٢  رَبِّ مُوسَىٰ وَهَارُونَ

[Quran 7:122] ‘Rabbe (رَبِّ) Musa and Harun.’

 

B.   THE CONCEPT:

 

THE CONTEXT

The earlier Ayahs of Surah Al-A’raf discuss the endeavors of Rasool of Quom-e- Nuh, Quom-e- Aad, Quom-e- S’amuud, Quom-e-Lut and Quom-e-Madyan to establish and strengthen their nations. Thereafter in the most recent ones, Allah gives us the Timings and the Reasons of Sending Nabiy & Allah’s Message by describing the circumstances leading to the Nabo’at and Risaalat, which are sent to communities or establishments when they have reached a certain stage. When a community or establishment experiences intense harm, hurt, and injuries due to people facing extreme difficulties, hardships, and sufferings due to their actions, and these practices become permanent, unending and perpetual in nature, it’s at this stage that Allah sends His Message to address these issues. These events are common and consistent, and Allah’s message is delivered through the appointment of nabiy, who are the receiver and deliverer of the message.

 

Those who respond to Allah’s message: Those who responded shifted their situations. They replaced unpleasant acts, such as causing Fasaad, imbalance, and destruction in society, whereas earlier they used to focus on selfish interests and egoistic desires, aiming to earn wealth and money at the expense of others. They now made their mission to conduct behaviors with generosity, focusing on the best of the best, given as Inaam, with no expectations in return and being desirable and pleasing to others. People who paid attention to Allah’s message and followed the laws of Allah experienced increased success and abundance. By paying attention to Allah’s message and following the laws, they were given the wisdom and truth, leading to good fortune, auspiciousness, and inherent prosperity.

 

Those who do not: Most humanity denied, rejected, and ridiculed Allah’s message, causing devastation and destruction. By absorbing and retaining the impacts of their actions, they faced the consequences of their actions and thus, people in their communities are in a state of grinding punishments due to inherited acts from their forefathers. These acts cause intense harm and hurt, as their forefathers became comfortable in their luxury and kept evil acts hidden. This has led to blind following, where they do not understand or perceive the consequences of their actions. They blindly follow customs, traditions, rituals, ways, and methods, resulting in extreme embarrassment and shame. Thought provoking Questions and Realities of these people: Through four thought provoking questions, the earlier ayahs reflect the reality of these people. (1) Is it even possible that communities would use their intellect to seek knowledge to be at utter conviction with Allah and still be led towards extreme difficulties, hardships, and sufferings? The reality was that these consequences of devastation, adversities and sufferings were the result of their own actions since they were blindly following their customs and traditions without using their God-given intellect and reasoning. (2) Did the people in these communities used their intellect to seek knowledge, or they traded away Allah’s guidance, duties, and responsibilities for extreme difficulties, hardships, and sufferings? The reality was that they were just wasting time, dilly- dallying with, fooling with, playing with, and tampering with Allah’s Message. (3) Did the people of these communities really use their intellect to seek knowledge in order to be at utter and deep conviction with Allah’s plan, preparation, and plot? The reality is that people of these communities did not use their intellect and human faculties to strengthen themselves, but instead ended up weakening their Nafs and committing injustices against those who are dependent upon them, resulting in loss of both worlds. (4) Is it even possible that Allah does not guide those who commiserate, feel, show, express or act upon compassion and empathy for the planet earth and those belonging to the planet? The question arises about our image of Allah and expectations from the divine. The reality is that people are surrounded by adversity and sufferings due to their own acts of transgression and injustices towards others, leading to their continuous bad deeds and kufar. They remain transgressors and tyrants, with no intention to follow and apply Allah’s message.

 

Through earlier ayahs we learned the Actions and the Consequences thereof. These individuals would always be in a state of deficiency, loss, inadequacy, absence, shortage, and scarcity, because their approach towards what has been sent to them as Allah’s message has been to use their intellect to seek knowledge in order to be at utter and deep conviction, not with Allah’s message but instead with what has been denied, rejected, made fun of, ridiculed, and taken as a joke from before. Individuals who ignore their conscience and engage in transgressions become satisfied with their actions, lacking the ability to hear from their conscience. This leads to a lack of knowledge and ability to listen, observe, and think. Thus, these people become extreme in Kufar, concealing their intellect and Allah’s Ayat to deny and reject Allah’s message, becoming proud arrogant instead of grateful beings. This is how these people switched and replaced Allah’s message and the benefits thereof with being defiantly disobedient.

 

CONCEPT OF THESE AYAHS

Ayah 7:103, “Then, Ba’s’na (بَعَثْنَا) from after them Musa with Ayaatena (بِآيَاتِنَا) towards Fira’un and Mala’eya (وَمَلَئِهِ). Then Zalamu (فَظَلَمُوا) with it. Then Anzir (فَانْظُرْ) how Kana (كَانَ) A’aqibat (عَاقِبَةُ) of the Mufsedeen (الْمُفْسِدِينَ).”

 

Then, appointed for duties (بَعَثْنَا) from after them Musa with signs of Allah (بِآيَاتِنَا) towards Fira’un and those who came together in union and cooperation with each other from his nation (وَمَلَئِهِ). Then committed extreme acts of injustices (فَظَلَمُوا) with it. Then think, watch with vigilant and observational approach, by linking the vision with your knowledge and other aspects already made known to you and by giving undivided attention, and focus (فَانْظُرْ) how aimed to reach the destination through their approach and conducts (كَانَ) the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best (عَاقِبَةُ) of those who create the Fisaad, corruption, discord, imbalance and disharmony in communities (الْمُفْسِدِينَ).

 

After telling us the reasons and timings of Allah’s sending of Allah’s Message and appointment of Allah’s Nabiy and stressing the concept of prefect recompense, these ayahs discuss the story of Nabiy Musa and Firaun for Ibrat- taking of lessons’ purposes. Thus, this ayah discusses the appointment of nabiy to Fira’un and all those who were working with him in unity, support, and cooperation. Allah sent Allah’s message as distinct ayaat to Nabiy Musa, but the nation of Fira’un committed extreme acts of injustices with it. Through this ayah and onwards, Allah is asking the addressee of the Quran to think, watch with vigilance and observational approach, by linking the vision with your knowledge and other aspects already made known to you by earlier ayahs and by giving undivided attention, and focus. Allah wants us to observe and learn as to how such people aimed to reach the destination through their own approach and conducts who create the Fisaad, corruption, discord, imbalance, and disharmony in communities and thus have to face their retribution and payback sooner or later, of whatever they did, will always be repaid in just manner in accordance with Allah’s solid judicial principles and with justice at its best.

 

Ayah 7:104, “And Qala (وَقَالَ) Musa (مُوسَىٰ), ‘Ya Fira’un, indeed, I Rasuul (رَسُولٌ) from Rabbe (رَبِّ) the A’alimeen (الْعَالَمِينَ).”

Ayah 7:105, “Haqeeqan (حَقِيقٌ) A’ala (عَلَىٰ) that no Aqula (أَقُولَ) A’ala (عَلَى) Allah except the Haqq (الْحَقَّ). Certainly, Ja’atukum (جِئْتُكُمْ) with Bayyinat (بِبَيِّنَةٍ) from Rabbekum (رَبِّكُمْ). Then Arsul (فَأَرْسِلْ) with me Bani (بَنِي) Israel (إِسْرَائِيلَ ).”

Ayah 7:106, “Qala (قَالَ), ‘Indeed, Kunta (كُنْتَ) Ja’eta (جِئْتَ) with Ayaatan (بِآيَةٍ) then bring with it if Kunta (كُنْتَ) of the S’wadiqueen (الصَّادِقِينَ).”

 

And reflected from conducts and speech (وَقَالَ) Musa (مُوسَىٰ), ‘Ya Fira’un, indeed, I am a messenger who is sent to deliver the message (رَسُولٌ) from the one who is carrying the Rabobiat (رَبِّ) for each and everything in the entire universe, in all jurisdictions, dominions, worlds, empires, and kingdoms, as well as the source of all knowledge and learning and hence the Rabb of all those who have the knowledge (الْعَالَمِينَ).’

It is worthy, obligated, entitled, capable, competent, qualified, fit, proper and suitable for (حَقِيقٌ) the epitome and prestige (عَلَىٰ) that no conducts and handling (أَقُولَ) the height of (عَلَى) Allah except the absolute truth, justice, due rights as earned through one’s deeds and duties (الْحَقَّ). Certainly, have brought to fruition (جِئْتُكُمْ) with clear evidences distinctly identifying the path of Allah from the wrong one (بِبَيِّنَةٍ) from the one who is carrying the Rabobiat (رَبِّكُمْ). Then send and deliver (فَأَرْسِلْ) with me those who are the foundation, laying the groundwork for and working as (بَنِي) those who have gotten rid of their ways and methods that they inherited from their forefathers in the light of Allah’s message and have adopted the path of Allah (إِسْرَائِيلَ).’

Reflected from conducts and speech (قَالَ), ‘Indeed, aim to reach the destination through approach and conducts (كُنْتَ) brought to fruition (جِئْتَ) with a sign of Allah (بِآيَةٍ) then bring with it if aim to reach the destination through their approach and conducts (كُنْتَ) of those who are sincere, whose speech, intention and actions are aligned (الصَّادِقِينَ).’

 

These Ayahs are reflecting the endeavors of Nabiy Musa to the Quom of Fira’un. He first introduced himself as the Messenger of Rabb- the one who is carrying the Rabobiat for each and everything in the entire universe, in all jurisdictions, dominions, worlds, empires, and kingdoms, as well as the source of all knowledge and learning and hence the Rabb of all those who have the knowledge. Thereafter he set forth a through provoking statement that nothing is worthy, fit, and suitable as per the epitome and prestige of Allah, Allah’s system, and all its conducts and handlings, except the height of absolute truth, justice, duties, and due rights as earned through one’s deeds. Thus, the endeavors of Nabiy Musa were to bring to fruition with clear evidences distinctly identifying the path of Allah from the wrong one and thereby rescue from the suppression of Fira’un, support and strengthen the Bani Israel- those who have gotten rid of their ways and methods that they inherited from their forefathers in the light of Allah’s message and have adopted the path of Allah by being influenced by Nabiy Musa’s deliverance of Allah’s message. Upon request by Nabiy Musa to let him rescue and support the Bani-Israel, the response from Fira’un was to produce a sign, an Ayat of Allah, if aim to reach the destination through his approach and conductsto be of those who are sincere, whose speech, intention and actions are aligned.

 

Ayah 7:107, “Then, Alqa (فَأَلْقَىٰ) A’s’aa’u (عَصَاهُ), then when it S’uba’anan (ثُعْبَانٌ) Mubeenun (مُبِينٌ).”

Ayah 7:108, “And Naza’a (وَنَزَعَ) Yadehi (يَدَهُ), then when it Baeza’a (بَيْضَاءُ) to the Nazireen (لِلنَّاظِرِينَ).”

 

Then, formed, delivered, and presented (فَأَلْقَىٰ) official seal that symbolized his official authority and influence as Allah’s Rasool on the authorization and sanction of Allah, i.e. Allah’s message (عَصَاهُ), then when it/ Allah’s message drained away all the impurities, traditions, practices, laws and systems by making people reverse these practices to remove the clog, so that they were all reversed back to the free-flowing nature of things as created and set in motion by Allah, as thinking, intellectuals with care, compassion and justice for everyone (ثُعْبَانٌ) as clear and distinct evidences and proofs, making distinct the path of Allah from the wrong one (مُبِينٌ).

 

And took away, pulled, and teared out, extracted, removed, detached, and disengaged (وَنَزَعَ) the consequences of efforts and actions (يَدَهُ), then when it became clear, distinct, and clearly recognizable (بَيْضَاءُ) to those who think, watch with vigilant and observational approach, by linking the vision with their knowledge and other aspects already made known to them and by giving undivided attention, and focus (لِلنَّاظِرِينَ).

 

Upon being asked by Fira’un to present Allah’s Ayat, Nabiy Musa formed, delivered, and presented the official seal that symbolized his official authority and influence as Allah’s Rasool on the authorization and sanction of Allah, i.e., Allah’s message. Thereafter he started the process of reversing, going against the natural flow, in order to drain, and to get rid of impurities in people’s souls as well as the whole system by going as well as pushing people, laws, practices, against and in a reverse direction to such traditions, practices and norms that have seized and strongly engulfed people, that people have gotten used to for generations after generations and that have clogged the people, laws and systems and thus this process is carried out so people could function in a ‘free-flowing’ manner without any clogging or impurities and in accordance with as designed, created and set in motion by Allah. This means then when Allah’s message drained away all the impurities, traditions, practices, laws, and systems by making people reverse these practices to remove the clog, so that they were all reversed back to the free-flowing nature of things as created and set in motion by Allah, they moved towards becoming thinking, intellectuals with care, compassion, and justice for everyone. When this happened, it became clear and distinct as evidence and proof of Allah’s wisdom and message as it distinctly identified the path of Allah from the wrong one. This is how Allah’s message took away, extracted, removed, detached, and disengaged such efforts, practices and endeavors that were going against the system of Allah. And this is how Allah’s message became clear, distinct, and clearly recognizable to those who think, watch with vigilant and observational approach, by linking the vision with their knowledge and other aspects already made known to them and by giving undivided attention, and focus.

 

Ayah 7:109, “Qala (قَالَ) the Mala’a (الْمَلَأُ) from Quome (قَوْمِ) Fira’un, ‘Indeed, this is to Saahirun (لَسَاحِرٌ) A’leem (عَلِيمٌ).”

Ayah 7:110, “Yureedu (يُرِيدُ) indeed Yukhrijakum (يُخْرِجَكُمْ) from Arzakum (أَرْضِكُمْ), then what when you Ta’marun (تَأْمُرُونَ).”

 

Reflected from conducts and speech (قَالَ) those who came together in cooperation (الْمَلَأُ) from those who he was trying to establish and strengthen, the nation of (قَوْمِ) Fira’un, ‘Indeed, this does not make sense to us based on logics and reasoning and available information as unable to understand (لَسَاحِرٌ) this source of knowledge and awareness (عَلِيمٌ).’

‘They will and wish (يُرِيدُ) indeed to exit and throw you out (يُخْرِجَكُمْ) from your land/earth (أَرْضِكُمْ), then when you command us to do (تَأْمُرُونَ).’

 

After telling us the practical manifestations of Allah’s message, these couple of Ayahs are reflections of speech and conducts by such people from the nation of Fira’un who came together in cooperation and unity. Thus, the practical implementation of Allah’s Message was a new information for them, it did not make sense to them, since they had been blindly following their customs and traditions, and they had not been used to of using their logics and reasoning, and they were not able to understand the practical manifestation of Allah’s message as a source of knowledge and awareness for them. Therefore, they enquired from Fira’un that ‘it is very evident to us that the Nabiy Musa and those with him as his supporters and well wishes, want to exit, and throw you out from your land. What would you command us to do?”

 

Ayah 7:111, “Qalu (قَالُوا), ‘Arjehu (أَرْجِهْ) him and Akha’u (وَأَخَاهُ) and Arsul (وَأَرْسِلْ) in the Mada’in (الْمَدَائِنِ) Hashireen (حَاشِرِينَ).”

Ayah 7:112, “They bring with every Sahirin (سَاحِرٍ) A’leem (عَلِيمٍ).”

 

Reflected from conducts and speech (قَالُوا), ‘Expect his consequences of actions (أَرْجِهْ) for him and his pillars of strength and support (وَأَخَاهُ) and deliver (وَأَرْسِلْ) in the receivables (الْمَدَائِنِ) those who all face their perfect recompense(حَاشِرِينَ).’

 

They brought with every such delusions which were not true or real, and all such enchantment and influences, which were appealing to people in this world, i.e., look thrilling, delightful, or wonderful to people and therefore attract them and cause illusion, or a charming delusion in order to mislead from the path of Allah (سَاحِرٍ) as source of knowledge and awareness (عَلِيمٍ).’

 

In response to his nation asking for his orders in this situation, the response from Fira’un was that they, the Nabi Musa, all his followers and supporters should be left to do whatever they are doing because the receivables, the deeds that they are setting forth will come back to them as consequences of their own actions when they will all face their perfect recompense. Thus, although Nabiy Musa and those with him were left to their accord, meanwhile Fira’un and all those with Fira’un kept on bringing forth every such delusions and wishful thinking as source of knowledge and awareness that were not true nor real, and all such illusions, fabrications, enchantment and influences, which were appealing to people, i.e., looked thrilling, delightful, or wonderful to people and therefore attracted people by causing illusions, wishful thinking and charming delusions in order to mislead people away from the path of Allah.

 

Ayah 7:113, “And Ja’aa ( وَجَاءَ) the Saharatu (السَّحَرَةُ) Fira’un Qalu (قَالُوا), ‘Indeed, for us to Ajaran (لَأَجْرًا) that Kunna (كُنَّا) Nahnu (نَحْنُ) the Ghalibeen (الْغَالِبِينَ).”

Ayah 7:114, “Qala (قَالَ), ‘Na’am (نَعَمْ) and indeed, so that you be of the Muqrebeen (الْمُقَرَّبِينَ).”

 

And brought to fruition ( وَجَاءَ) such information and knowledge that did not make sense to them based on logics and reasoning and available information as they were unable to understand (السَّحَرَةُ) Fira’un reflected from conducts and speech (قَالُوا), ‘Indeed, for us to reward and payback in the like manner (لَأَجْرًا) that aim to reach the destination through our approach and conducts (كُنَّا) we all together (نَحْنُ) the leaders, predominant, victorious, successful and those with authority over others (الْغَالِبِينَ).’

Reflected from conducts and speech (قَالَ), ‘This is success and prosperity in all walks of life, peace, security, safety from lawlessness and destruction; height, being benchmark, role model and inspiration for others and unity of nation, with same common purpose, values, and desired destination (نَعَمْ) and indeed, you to be from those who are the winners, the conquerors, the champions, the most successful ones, the front-runners. (الْمُقَرَّبِينَ).’

 

After highlighting that Quom-e-Fira’un under the orders of Fira’un not only left Nabiy Musa and his supporters to their accord, but also increased their own (Quom-e-Firaun’s) focus and endeavors on misleading people from the path of Allah through delusions, falsehood, fabrications, and wishful thinking; these couple of Ayahs are giving us an example of how they were being manipulated by Fira’un to support him in these endeavors. When, faced with the practical implementation of Allah’s message that did not make sense to Fira’un and Quom-e- Fira’un that they could not understand, Fira’un reflected from his interactions, conducts and speech with his nation that, ‘Certainly, we will get the reward and payback in the like manner for what we aim to reach the destination through our approach and conducts, as we all together will be the leaders, predominant, victorious, successful and those with authority over others. Certainly, this is success and prosperity in all walks of life, peace, security, safety from lawlessness and destruction; height, being benchmark, role model and inspiration for others and unity of our nation, with same common purpose, values, and desired destination. Indeed, you are to be one of those who are the winners, the conquerors, the champions, the most successful ones, the front-runners.”

 

Ayah 7:115, “Qalu (قَالُوا), ‘Ya Musa, is it what that Tulqa (تُلْقِيَ) and is it what that Nakuna (نَكُونَ) Nahnu (نَحْنُ) the Mulqueen (الْمُلْقِينَ).”

Ayah 7:116, “Qala (قَالَ), ‘Alqu (أَلْقُوا).’ Then what Alqu (أَلْقَوْا) Saharu (سَحَرُوا) Aa’ena (أَعْيُنَ) the Naase (النَّاسِ) and Astarhabu (وَاسْتَرْهَبُوهُمْ) them and Ja’au (وَجَاءُوا) with great Sahara (بِسِحْرٍ).”

 

Reflected from conducts and speech (قَالُوا), ‘Ya Musa, is it what that you formed, delivered, and presented (تُلْقِيَ) and is it what that all aim to reach the destination through combined approach and conducts (نَكُونَ) we all together (نَحْنُ) those who formed, delivered, and presented (الْمُلْقِينَ).’

 

Reflected from conducts and speech (قَالَ), ‘Form, prepare, deliver, and present (أَلْقُوا).’ Then what formed, prepared, delivered, and presented (أَلْقَوْا) such information and knowledge that did not make sense to them based on logics and reasoning and available information as they were unable to understand (سَحَرُوا) Allah’s message that was hidden and then made to appear and brought to light- thus depicts the state of being brought to the Hidayah of Allah’s Noor, from the earlier state of being in the darkness of one’s Kufar; the Hidayah which was hidden from them earlier, but has now been brough to light to them- referring to the benefits of, the state of and being on Hidayah in terms of enlightened vision (أَعْيُنَ) the humanity (النَّاسِ) and then united together as community to live/ work, cooperate, take care of each other as a community (وَاسْتَرْهَبُوهُمْ) them and Ja’au (وَجَاءُوا) with such great information and knowledge that did not make sense to them based on logics and reasoning and available information as they were unable to understand (بِسِحْرٍ).

 

Thus, being manipulated and conditioned by Fir’aun, the people of Fira’un who all united and came together in cooperation in the fight against Nabiy Musa and his supporters. Thus, the quom-e- Fira’un fabricated, manufactured, prepared, delivered, used, and presented their tools of misleading people from the path of Allah in the metaphoric war with Nabiy Musa and his followers. Then, when Nabiy Musa and his supporters prepared, delivered, and presented Allah’s message by practically implementing it, what humanity could not understand earlier of Allah’s message that was hidden, was then made to appear and brought to light- thus the people went into the state of being brought to the Hidayah of Allah’s Noor, from the earlier state of being in the darkness of their Kufar; the Hidayah which was hidden from them earlier, but has now been brough to light to them- referring to the benefits of, the state of and being on Hidayah in terms of enlightened vision and then they all united together as a community to live and work, cooperate, take care of each other as a community together. This is how, this great information and knowledge that did not make sense to them earlier, was brought to fruition upon them.

 

Ayah 7:117, “And Auhena (وَأَوْحَيْنَا) towards Musa that Alaqe (أَلْقِ) A’s’aka (عَصَاكَ). Then when it Talqafu (تَلْقَفُ) what Yafekuna (يَأْفِكُونَ).”

Ayah 7:118, “So Waqa’a (فَوَقَعَ) the Haqqu (الْحَقُّ) and Bat’ala (وَبَطَلَ) what Kanu (كَانُوا) they do.”

 

And inspired Allah’s message to change the behaviour and conducts (وَأَوْحَيْنَا) to Musa that formed, prepared, delivered, and presented (أَلْقِ) official seal that symbolized his official authority and influence as Allah’s Rasool on the authorization and sanction of Allah, i.e. Allah’s message (عَصَاكَ). Then when it snatched, hold off, controlled, and curtailed firmly (تَلْقَفُ) what they were falsifying, telling lies about (يَأْفِكُونَ).

So happened and established (فَوَقَعَ) the absolute truth and justice, due rights based on one’s efforts and justice at its best (الْحَقُّ) and absolute falsehood and injustice (وَبَطَلَ) what aim to reach the destination through their approach and conducts (كَانُوا) of what they do.

 

Thus, when Allah inspired Musa through Allah’s message to change his behaviors and conducts by forming, preparing, delivering, using and presenting his official seal that symbolized his official authority and influence as Allah’s Rasool on the authorization and sanction of Allah, i.e., Allah’s message, it was then that the practical implementation of Allah’s message snatched, hold off, controlled and curtailed firmly what they were falsifying and telling lies about. This is how the absolute truth and justice, due rights based on one’s efforts and justice at its best as well as the absolute falsehood and injustice happened and got established; all based on people’s own choices, approaches, and actions.

 

Ayah 7:119, “Then Ghalabu (فَغُلِبُوا) there and Anqalabu (وَانْقَلَبُوا) S’aghereen (صَاغِرِينَ).”

Ayah 7:120, “And Alqa (وَأُلْقِيَ) the Saharat (السَّحَرَةُ) Sajideen (سَاجِدِينَ).”

Ayah 7:121, “Qalu ( قَالُوا), ‘Amanna (آمَنَّا) with Rabbe (بِرَبِّ) the A’alimeen (الْعَالَمِينَ).”

Ayah 7:122, “Rabbe (رَبِّ) Musa and Harun.”

 

Then they were predominant, victorious, successful and those with authority over others (فَغُلِبُوا) there and were able to revolt against, rise against by altering them completely and changing themselves in meaningful deep ways (وَانْقَلَبُوا) those who were earlier shrunk, diminished, decreased, and humiliated, the weak and suppressed ones. (صَاغِرِينَ).

And formed, prepared, delivered, and presented (وَأُلْقِيَ) such information and knowledge that did not make sense to them based on logics and reasoning and available information as they were unable to understand (السَّحَرَةُ) but now were obediently following and abiding by these laws after having witnessed the benefits thereof (سَاجِدِينَ).

Reflected from conducts and speech ( قَالُوا), ‘Amanna (آمَنَّا) with the one who is carrying the Rabobiat (بِرَبِّ) the for each and everything in the entire universe, in all jurisdictions, dominions, worlds, empires, and kingdoms, as well as the source of all knowledge and learning and hence the Rabb of all those who have the knowledge (الْعَالَمِينَ).’

The one who is carrying the Rabobiat (رَبِّ) Musa and Harun.’

 

After telling us how, Allah’s message once implemented can establish Haqq- absolute truth and justice as well as Baat’il- absolute falsehood and injustices; these ayahs are highlighting the resulting situation. This is how those who were the bani-Israel, who were earlier humiliated, the weak and suppressed ones, were able to revolt against, rise against Fira’un and his nation by altering themselves completely and changing themselves in meaningful deep ways and this is how they were able to become predominant, victorious, successful and those with authority over others. This is how the same knowledge, the set of Allah laws that were new to them, which they did not understand earlier but once Allah’s message was formed, prepared, delivered, and presented to them, they became of those who now were obediently following and abiding by these laws after having witnessed the benefits thereof.  Thus, they were now of those who reflected from their conducts and speech to be of those who Amanu, who used their intellect and reasoning to seek knowledge to be at utter conviction with Allah and Allah’s system, who were with peace and goodwill with their surroundings and who were the upholders of their covenant with Allah- who is the one and only Rabb- the Rabb of Musa and Harun, the being who is carrying the Rabobiat for each and everything in the entire universe, in all jurisdictions, dominions, worlds, empires, and kingdoms, as well as the source of all knowledge and learning and hence the Rabb of all those who have the knowledge.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-A’raf i.e., 7:94 to 102, by discussing the story of Nabiy Musa and Fira’un, give us the following lessons.

 

• THE RECOMPENSE FOR THOSE WHO CREATE FASAAD: All stories including the story of Nabiy Musa and Quom-e Fira’un emphasis on the concept of prefect recompense and encourage the Quran’s addressee to think, observe, and learn from the actions of those who create corruption, discord, and disharmony in communities by linking the lessons learned so far and the concept of perfect recompense how such people must face retribution and payback, sooner or later, in accordance with Allah’s judicial principles and justice.

 

• ENDEAVORS OF NABIY MUSA: Nabiy Musa aimed to establish the path of Allah and rescue Bani Israel from Fira’un suppression. Bani Israel as per Quran refer to those people who have gotten rid of their ways and methods that they inherited from their forefathers in the light of Allah’s message and have adopted the path of Allah by being influenced by Nabiy’s deliverance of Allah’s message. Nabiy Musa aimed to distinguish the right path from the wrong one, and support and strengthen Bani Israel. He emphasized that nothing is worthy, fit, or suitable as per the epitome and prestige of Allah except absolute truth, justice, duties, and due rights earned through deeds. Nabiy Musa presented Allah’s Ayat to Fira’un and his allies, demonstrating his authority and influence as Allah’s Rasool. He began reversing impurities in people’s souls and systems by reversing these unjust laws and practices. This process aimed to remove clogs and impurities, allowing people to function freely and in accordance with Allah’s design. This process led to a shift towards intellectuals with care, compassion, and justice for everyone. This became clear evidence of Allah’s wisdom and recognizable to those who think, watch, and focus on their knowledge.

 

• PEOPLE OF FIRA’UN & MANIPULATIONS BY FIRA’UN: The people of Fira’un, who came together in cooperation and unity with each other, were blindly following their customs and traditions, lacking logic and reasoning. When they enquired Fira’un about the Nabiy Musa’s supporters and their desire to throw them out of their land, Fira’un instructed his nation to leave Nabi Musa and his followers to their own devices, fearing their actions would result in their perfect recompense. The people of Fira’un were manipulated by Fira’un to support him in his endeavors by promising success, prosperity, peace, security, safety, height, and unity. He manipulated them by creating a wishful thinking for them to be the winners, conquerors, champions, and front-runners, ensuring their success and authority over others. People of Fira’un, manipulated and conditioned by Fira’un, united and cooperated in fighting against Nabiy Musa and his supporters. They fabricated, manufactured, prepared, delivered, used, and presented tools to misleading people from the path of Allah.

 

• HOW PRACTICAL IMPLEMENTATION OF ALLAH’S MESSAGE CONVERTED THOSE WHO WERE WEAK EARLIER INTO VICTORIOUS: When Nabiy Musa and his supporters presented Allah’s message, hidden knowledge was brought to light, bringing humanity to the Hidayah of Allah’s Noor. This enlightened vision led to a united community, living, working, and cooperating together, bringing great information and knowledge to fruition. Allah inspired Musa to change his behaviors and conducts by presenting his official seal, symbolizing his authority and influence. This implementation of Allah’s message firmly curtailed falsification and lies, establishing absolute truth, justice, due rights, and justice based on people’s choices, approaches, and actions. The bani-Israel, previously humiliated and suppressed, revolted against Fira’un and his nation by altering themselves deeply. They became predominant, victorious, and successful after witnessing the benefits of new Allah laws. They reflected on their conduct and speech, becoming Amanu, who sought knowledge, were at utter conviction with Allah’s system, and upheld their covenant with Allah, the one and only Rabb, the Rabb of Musa and Harun, the being who is carrying the Rabobiat for all universes, jurisdictions, worlds, empires, and kingdoms.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/