SURAH AL-A RAAF (AYA 101 to 110)
تِلْكَ الْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنْبَائِهَا
ۚ وَلَقَدْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا
بِمَا كَذَّبُوا مِنْ قَبْلُ ۚ كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ
الْكَافِرِينَ {7:101}
[Q7:101]
Tilkal
quraa naqussu 'alaika min ambaaa'ihaa; wa laqad jaaa'at hum Rusuluhum
bilbaiyinaati famaa kaanoo liyu'minoo bimaa kazzaboo min qabl; kazaalika
yatba'ul laahu 'alaa quloobil kaafireen.
[Q7:101] These towns-- We relate to you some of their stories, and certainly their messengers came to them with clear arguments, but they would not believe in what they rejected at first; thus does ALLAH (SWT) set a seal over the hearts of the unbelievers
[Q7:101] These towns-- We relate to you some of their stories, and certainly their messengers came to them with clear arguments, but they would not believe in what they rejected at first; thus does ALLAH (SWT) set a seal over the hearts of the unbelievers
[Q7:101] Negeri-negeri (yang telah Kami binasakan) itu,
Kami ceritakan sebahagian dari khabar beritanya kepadamu (wahai Muhammad) dan
sesungguhnya telah datang kepada mereka Rasul-rasul mereka dengan
keterangan-keterangan yang nyata (mukjizat), sesudah itu mereka tidak juga
beriman kepada apa yang mereka telah mendustakannya dahulu. Demikianlah ALLAH
(SwT) meteraikan di atas hati orang-orang yang kafir.
(see
commentary for verse 94)
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(7:101) To
those [earlier] communities - some of whose stories We relate to you - there
had indeed come Messengers with clear proofs, but they would not believe what
they had once rejected as false. Thus it is that Allah seals the hearts of those
who deny the truth. *81
*81. The purpose behind the 'sealing of hearts'
mentioned in the preceding verse is also explained in the present verse. It is
clear from the two verses that the 'sealing of hearts' means that man's
capacity to hear and understand the truth is seriously, impaired because of the
operation of natural, psychological laws. Because of these laws, once a person
turns away from the truth because of his irrational prejudices and the
dominance of lust, he becomes enmeshed in his own obstinacy and adamance. With
the passage of time this adamance is compounded to such an extent that despite
all rational and empirical evidence in support of the truth, he continues to
reject it.
وَمَا وَجَدْنَا لِأَكْثَرِهِمْ مِنْ عَهْدٍ ۖ وَإِنْ
وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ {7:102}
[Q7:102]
Wa maa
wajadnaa li aksarihim min 'ahd; wa inw wajadnaaa aksarahum lafaasiqeen.
[Q7:102] And We did not find in most of them any (faithfulness to) covenant,
and We found most of them to be certainly transgressors.
[Q7:102] Dan Kami tidak mendapati bagi kebanyakan mereka sebarang janji (yang ditepati), dan Kami tidak mendapati kebanyakan mereka melainkan orang-orang yang fasik.
[Q7:102] Dan Kami tidak mendapati bagi kebanyakan mereka sebarang janji (yang ditepati), dan Kami tidak mendapati kebanyakan mereka melainkan orang-orang yang fasik.
(see
commentary for verse 94)
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(7:102) We
did not find most of them true to their covenants; indeed We found most of them
to he transgressors. *82
*82. The statement that 'We did not find most of
them true to their covenants' signifies the general propensity of people
not to honour their commitments. They are neither faithful to the primordial
covenant which they made with God (see al-A'raf 7: 172) which is binding on
every mortal as God's servant and creature, nor faithful to the collective
covenant which is binding on every human being as a member of the human
fraternity. Nor are men generally faithful to the commitments which they make
to God in hours of distress or in moments when their moral instincts are awake
and astir. Violation of any of these covenants has been termed fisq
(transgression).
ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَىٰ بِآيَاتِنَا
إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِهَا ۖ فَانْظُرْ كَيْفَ كَانَ
عَاقِبَةُ الْمُفْسِدِينَ {7:103}
[Q7:103]
Summa
ba'asnaa mim ba'dihim Moosaa bi Aayaatinaaa ilaa Fir'awana wa mala'ihee
fazalamoo bihaa fanzur kaifa kaana 'aaqibatul mufsideen.
[Q7:103] Then we raised after them Musa with Our communications to Firon and his chiefs, but they disbelieved in them; consider then what was the end of the mischief makers.
[Q7:103] Then we raised after them Musa with Our communications to Firon and his chiefs, but they disbelieved in them; consider then what was the end of the mischief makers.
[Q7:103] Kemudian Kami mengutuskan Nabi Musa selepas
Rasul-rasul itu, dengan membawa ayat-ayat Kami kepada Firaun dan Ketua-ketua
kaumnya, lalu mereka berlaku zalim (ingkar) akan ayat-ayat itu. Maka
perhatikanlah bagaimana kesudahan orang-orang yang berbuat kerosakan.
"THE
MOSES OF QUR’AN IS A MUHAMMAD IN DISGUISE" is an interesting comment of a Christian scholar. THERE IS AN
INSTRUCTIVE PARALLELISM IN MUSA'S MISSION TO MUHAMMAD'S MISSION.
The Qur’an
never mentions the Egyptian king or kings by name. It uses the general
designation, viz., Firawn, a dynastic title.
°
During the time of prophet Yusuf the children of Israil
prospered in Egypt, BUT times changed and the Egyptians treated
them as their slaves.
°
Musa was raised up as one who
had been brought up among themselves to preach unity of ALLAH (SWT) to them and
to unite and reclaim his own people, rescue them and lead them to a new life.
°
Astrologers had informed Firawn
that a boy would be born among the children of Israel who would put an end to his life.
°
Firawn issued orders to all
midwives to kill the male babies born to the Israelites but spare the female babies.
°
When Musa was born the
attending midwife was overawed by the light radiating from his face and advised
his mother to hide him. She reported to the king that a dead girl was born and
buried.
ALLAH (SWT)
revealed to his mother.
"Suckle
him. If you are afraid for him, cast him in the river without any fear or
regret, for We shall restore him to you, and make him a prophet. (Qasas 28:7) Put
him in a wooden box and cast it in the river. The river will cast it on the
bank. An enemy of Ours, and his, will retrieive it." (Ta Ha 20:39).
The mother
of Musa did as was directed.
°
Then he was picked up by the family of Firawn unaware that he was the boy who would destroy them. Asiya, the wife of Firawn, requested
Firawn not to kill him and let her adopt him as a son.
°
Musa refused the wet nurse
appointed by them. Through his sister his mother was appointed as his nurse.
°
So Musa grew up in the palace
of Firawn.
Refer to the following verses to know more about Musa- Baqarah 2:49 to 71 ; Nisa 4:153; Ma-idah 5:20 to 26; Yunus 10:75 to 92; Hud 11:96 to 99; Bani Israil
17:101 to 104; Kahf 18:60 to 82;
Maryam 19:51 to 53; Ta Ha 20:9 to 98; Muminun 23:45 to 49; Shu-ara
26:10 to 68; Naml 27:7 to 14; Qasas 28:7 to 48; Saffat 37:114 to 122; Mumin
40:23 to 55; Zukhraf 43:46 to
56; Ahqaf 46:12; Dhariyat 51:38 to 40; Saf 61:5; Nazi-at 79:15 to 26.
WHEN MUSA CAME
BEFORE FIRAWN
to tell him that he was a prophet from
the Lord of the worlds, Firawn was sitting in his
court with his ministers and chiefs around him relying upon their own superior
worldly power aided by the magic which was a part of the Egyptian religion. Confronting
them stood two men, Musa with his
mission from ALLAH (SWT), and his brother Harun
who was his lieutenant (NOTE the instructive
parallelism between "Musa and Harun" and "Muhammad and Ali"-
"Ali
is to me as Harun was to Musa save that prophethood terminated with me", said the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)) .
Ä "I
am a messenger from the Lord of the worlds", Musa introduced
himself to Firawn and said: "Let the people of Israil go with me;
because I have come with a clear sign."
Ä Firawn asked Musa to display the sign. Musa threw down his staff and it became
a live serpent. He also drew forth his hand from his garment, it was shining
bright and white. (See Exodus 4: 1 to 8).
These miracles were displayed to prove that Egyptian magic was nothing before
the true power of ALLAH (SWT). In Islam the "white
hand" of Musa has
passed into a proverb, for a symbol of divine glory dazzling to the beholders.
Ä Although the
Egyptians were impressed by the two signs but they thought that Musa was a clever magician, so, on the
advice of his courtiers Firawn summoned the best magicians of Egypt. They cast their spell
first. The ropes they threw on the floor turned into swirling snakes. Their
trickery made a great impression on the people. Then Musa threw down his staff, it swallowed up their conjurations in no
time.
Ä The falsehood was
exposed and the truth was confirmed. Vanquished and humiliated the magicians
fell down prostrate in adoration and said, "We believe in the Lord of
the worlds, the Lord of Musa and Harun." Firawn
was furious. He threatened them with severe punishment. They answered: "We have
(in any case) to go back to our Lord." (The
same reply the faithful companions of Imam
Husayn gave in Karbala.)
Ä Along with the magicians a
large number of Egyptians also came into the fold of true faith. Firawn
arrested all of them and kept them in captivity. Musa and his
followers camped outside the city.
Ä ALLAH (SWT)
afflicted the people of Firawn with famine and dearth of everything that they
might take heed, BUT they did not believe. Then ALLAH (SWT) let loose on them *floods and *locusts and *vermin, BUT they were a people full of sin (see Exodus 7: 19, 20; and 8: 2 to 6 and 16 to
17 and 21 to 24; and 9: 3 to 6, and 9 to 11, and 22 to 24; and 10: 12 to 14 and
22; and 12: 29).
Ä Then Musa and his followers crossed the Red Sea, while Firawn's host which came in pursuit was drowned. See
commentary of al
Baqarah 2:50.
Ä After crossing the Red Sea
they were in Sinai Peninsula. There they met the
people who were idolworshippers. The Israelites
were at once attracted by their idols, and asked Musa to make them also an idol like theirs. See Exodus 32: 1. When ALLAH (SWT) had exalted them
over all the nations of the world, why did they want to seek a god other than ALLAH
(SWT)? Because
idolatry is a national characteristic of the Jews.
v For verse 141 see commentary of al Baqarah 2:49; and for verse
142 see commentary of al Baqarah 2:51,
wherein the similarity between "Musa and Harun" and "Muhammad
and Ali" has been made clear.
v The importance of the number 40 (days, nights,
weeks, months or years) for spiritual attainments has been confirmed by many
authentic traditions.
The desire of
Musa to see ALLAH (SWT) WAS NOT BECAUSE he was unsure BUT
like Ibrahim (al Baqarah 2:260) he wanted to witness the glory of ALLAH (SWT). Also his companions wanted to see ALLAH (SWT) (see al Baqarah 2:55). Musa
could not withstand the manifestation of the divine glory, BECAUSE IT WAS RESERVED for
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) about whose advent Musa and Isa had made clear
announcement, in advance. See commentary of al Baqarah 2:40.
Ø Please refer to An-am 6:103 according to which no one can see ALLAH (SWT),
neither in this world nor in the hereafter.
Ø Lan in verse 143 means
"never". Musa
turned repentant to ALLAH (SWT) and declared his firm belief in Him. "First" means not the first in time, BUT most firm in
faith.
ONLY
FINITE BEINGS OR THINGS WHICH CAN BE ARRESTED BY VISION ARE SEEN AND ALLAH
(SWT) IS AN INFINITE BEING. SO
TO SAY THAT ALLAH (SWT) CAN BE VISIBLE IS AN IGNORANT
CONJECTURE, PUT FORWARD BY THOSE WHO DO NOT
BELIEVE IN THE ABSOLUTENESS OF HIS EXISTENCE.
Ø Imam Ali said:
‘O He! O He whom none knows what He is, nor how
He is, nor where He is, nor in what respect He is, but He.’
ALLAH (SWT) CHOSE MUSA, ABOVE OTHER MEN AND GAVE HIM THE TAWRAT, with instructions to warn his followers
that if they rejected the word of ALLAH (SWT), calamities would seize them as
in the case of *ancient Egyptians, *the Ad and *the
Thamud.
» Manifestation in verse
143 does not mean taking form or appearance.
» In Najm 53:18 it is stated that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) witnessed much
greater signs (manifestations) of ALLAH (SWT).
ALLAH (SWT)'S
ABSOLUTE INFINITENESS MAKES IT IMPOSSIBLE TO ATTRIBUTE CORPOREALITY TO HIM, BUT IT IS POSSIBLE
TO HAVE SPIRITUAL AWARENESS OF HIS BEING THROUGH
THE FACULTIES DEVELOPED BY DEVOTED CONCENTRATION OF HEART AND MIND-THE "MEETING WITH
THE LORD" IN AN-AM 6:155 AND HA MIM 41:54 MUST BE UNDERSTOOD IN THIS SENSE.
______________________________________________________________________________________________
(7:103) After
those We sent forth Moses with Our signs to Pharaoh and his nobles, *83 but they dealt with Our signs unjustly. *84 Observe, then, what happened to the
mischief-makers.
*83. The stories narrated in the Qur'an bring home
unmistakenly the point that people who reject God's Message are not spared;
rather they are destroyed. In narrating at length the story of Moses, Pharaoh
and the Israelites, the Qur'an provides some important lessons for the
unbelieving Quraysh, the Jews, and also the believers.
The Quraysh are advised that the apparently large differences in the numerical strength of the forces of truth and falsehood in the early phase of the Islamic movement should not lead them to entertain any, kind of illusion. History, provides ample testimony that the Message of truth has always had a very humble beginning. That its proponent, initially, is in the hopelessly small minority of one; in fact, one in the whole world. He then proceeds, despite his resource lessness, to challenge the hegemony of falsehood, to declare war against it, despite the fact that falsehood is backed by powerful states and empires. And ultimately the truth triumphs. The Quraysh are also reminded that all conspiracies hatched against the Prophets and all the means employed to suppress the Message of truth are ultimately foiled. They are further told that God grants long terms of respite to the evil-doing nations so that they might mend their ways and reform themselves. But when they persistently disregard all warnings and learn no lesson from instructive events, He smites them with an exemplary punishment.
Some further lessons are meant to be conveyed to those who believed in the Prophet (peace be on him). First that they should not feel disheartened by the paucity of resources, nor be overawed by the impressive numerical strength, pomp and grandeur of their enemies. Nor should they lose heart if they find that God's help does not come at the expected hour. Second that those who follow in the footsteps of the Jews are bound, ultimately, to be seized by the same curse which afflicted the Jews.
As for the Israelites, they are warned against the evil effects of clinging to falsehood. Illustrations of this were provided by important events in their own history. They are also asked to purge the Message of the earlier Prophets of all accretions and distortions and to restore it to its original purity.
*84. 'They dealt with Our signs unjustly' refers to their rejection of God's signs and to the fact that they dismissed them as sheer sorcery. If a person scoffs at a beautiful couplet, and dubs it as amateurish rhyming, this amounts to committing an offence against poetry itself. Likewise, to brand those extraordinary acts of God as sorcery and magic - even though magicians declared that those acts were beyond their ability - constitutes a serious offence not only against God's signs but also against common sense and truth.
The Quraysh are advised that the apparently large differences in the numerical strength of the forces of truth and falsehood in the early phase of the Islamic movement should not lead them to entertain any, kind of illusion. History, provides ample testimony that the Message of truth has always had a very humble beginning. That its proponent, initially, is in the hopelessly small minority of one; in fact, one in the whole world. He then proceeds, despite his resource lessness, to challenge the hegemony of falsehood, to declare war against it, despite the fact that falsehood is backed by powerful states and empires. And ultimately the truth triumphs. The Quraysh are also reminded that all conspiracies hatched against the Prophets and all the means employed to suppress the Message of truth are ultimately foiled. They are further told that God grants long terms of respite to the evil-doing nations so that they might mend their ways and reform themselves. But when they persistently disregard all warnings and learn no lesson from instructive events, He smites them with an exemplary punishment.
Some further lessons are meant to be conveyed to those who believed in the Prophet (peace be on him). First that they should not feel disheartened by the paucity of resources, nor be overawed by the impressive numerical strength, pomp and grandeur of their enemies. Nor should they lose heart if they find that God's help does not come at the expected hour. Second that those who follow in the footsteps of the Jews are bound, ultimately, to be seized by the same curse which afflicted the Jews.
As for the Israelites, they are warned against the evil effects of clinging to falsehood. Illustrations of this were provided by important events in their own history. They are also asked to purge the Message of the earlier Prophets of all accretions and distortions and to restore it to its original purity.
*84. 'They dealt with Our signs unjustly' refers to their rejection of God's signs and to the fact that they dismissed them as sheer sorcery. If a person scoffs at a beautiful couplet, and dubs it as amateurish rhyming, this amounts to committing an offence against poetry itself. Likewise, to brand those extraordinary acts of God as sorcery and magic - even though magicians declared that those acts were beyond their ability - constitutes a serious offence not only against God's signs but also against common sense and truth.
وَقَالَ مُوسَىٰ يَا فِرْعَوْنُ إِنِّي رَسُولٌ مِنْ
رَبِّ الْعَالَمِينَ {7:104}
[Q7:104] Wa qaala Moosaa yaa Fir'awnu inee Rasoolum mir
Rabbil 'aalameen.
[Q7:104] And Musa said: O Firon! Surely I am a messenger from the Lord of the worlds:
[Q7:104] And Musa said: O Firon! Surely I am a messenger from the Lord of the worlds:
[Q7:104] Dan berkatalah Nabi Musa: Hai Firaun!
Sesungguhnya aku ini adalah seorang Rasul dari Tuhan sekalian alam.
(see
commentary for verse 103)
_____________________________________________________________________________________
(7:104) And
Moses said: '0 Pharaoh! *85 I
am a Messenger from the Lord of the universe.
*85. 'Pharaoh' literally means 'the offspring of the
sun-god'. The ancient Egyptians called the sun 'Ra', worshipped it as their
supreme deity', and Pharaoh - Ra's physical manifestation and representative -
was named after it. It was for this reason that all Egyptian rulers claimed
their authority on the basis of their association with Ra, and every ruler who
mounted the Egyptian throne called himself Pharaoh, trying thereby to assure
his people that he was their supreme deity.
It may be noted that the Qur'anic narrative regarding Moses refers to two Pharaohs. The first of these was one during whose reign Moses was born and in whose palace he was brought up. The second Pharaoh to Whorn reference is made is the one whom Moses invited to Islam and who was asked to liberate the Israelites. It is this latter Pharaoh who was finally drowned. Modern scholarship is inclined to the view that the first Pharaoh was Rameses 11 who ruled over Egypt from 1292 B.C. to 1225 B.C. while the second Pharaoh was Minpetah, his son, who had become a co-sharer in his father's authority during the latter's lifetime and who, after his death, became the fully-fledged ruler of Egypt. This, however, is not fully established since Moses, according to the Egyptian calendar, died in 1272 B.C. In any case these are merely historical conjectures. It is quite difficult to establish a clear chronological framework owing to discrepancies in the Egyptian, Israeli and Christian calendars.
It may be noted that the Qur'anic narrative regarding Moses refers to two Pharaohs. The first of these was one during whose reign Moses was born and in whose palace he was brought up. The second Pharaoh to Whorn reference is made is the one whom Moses invited to Islam and who was asked to liberate the Israelites. It is this latter Pharaoh who was finally drowned. Modern scholarship is inclined to the view that the first Pharaoh was Rameses 11 who ruled over Egypt from 1292 B.C. to 1225 B.C. while the second Pharaoh was Minpetah, his son, who had become a co-sharer in his father's authority during the latter's lifetime and who, after his death, became the fully-fledged ruler of Egypt. This, however, is not fully established since Moses, according to the Egyptian calendar, died in 1272 B.C. In any case these are merely historical conjectures. It is quite difficult to establish a clear chronological framework owing to discrepancies in the Egyptian, Israeli and Christian calendars.
حَقِيقٌ عَلَىٰ أَنْ لَا أَقُولَ عَلَى اللَّهِ
إِلَّا الْحَقَّ ۚ قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِنْ رَبِّكُمْ فَأَرْسِلْ مَعِيَ
بَنِي إِسْرَائِيلَ {7:105}
[Q7:105]
Haqeequn
'alaaa al laaa aqoola 'alal laahi illal haqq; qad ji'tukum bibaiyinatim mir
Rabbikum fa arsil ma'iya Baneee Israaa'eel.
[Q7:105] (I am) worthy of not saying anything about ALLAH (SWT) except the
truth: I have come to you indeed with clear proof from your Lord, therefore
send with me the children of Israel.
[Q7:105] Sudah semestinya aku tidak mengatakan sesuatu terhadap ALLAH (SwT) melainkan yang benar. Sesungguhnya aku datang kepada kamu dengan membawa keterangan yang nyata dari Tuhan kamu. Oleh itu, bebaskanlah Kaum Bani Israil menyertai aku (ke Palestin).
[Q7:105] Sudah semestinya aku tidak mengatakan sesuatu terhadap ALLAH (SwT) melainkan yang benar. Sesungguhnya aku datang kepada kamu dengan membawa keterangan yang nyata dari Tuhan kamu. Oleh itu, bebaskanlah Kaum Bani Israil menyertai aku (ke Palestin).
(see
commentary for verse 103)
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(7:105) And it behoves me to say nothing about Allah
except what is true. I have come to you with a clear sign of having been sent
from your Lord. So let the Children of Israel go with me.' *86
*86. Moses was sent to Pharaoh to invite him to two things; first, to surrender himself to God (i.e. Islam); and
second, to release the Israelites - who were already Muslims - from his
oppressive bondage. The Qur'an refers occasionally to both these objectives,
and occasionally confines itself to mentioning either of the two.
قَالَ إِنْ كُنْتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِنْ
كُنْتَ مِنَ الصَّادِقِينَ {7:106}
[Q7:106] Qaala in kunta ji'ta bi Aayatin faati bihaaa in kunta minas saadiqeen.
[Q7:106] He said: If you have come with a sign, then bring it, if you are of the truthful ones.
[Q7:106] He said: If you have come with a sign, then bring it, if you are of the truthful ones.
[Q7:106] Firaun menjawab: Kalau betul engkau datang
dengan membawa sesuatu mukjizat maka bawalah ia (supaya aku melihatnya), jika
betul engkau dari orang-orang yang benar.
(see
commentary for verse 103)
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(7:106) Pharaoh said: if you have brought a sign, then
bring it forth if you are truthful.'
فَأَلْقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ
مُبِينٌ {7:107}
[Q7:107] Qa alqaa 'asaahu fa izaa hiya su'baanum mubeen.
[Q7:107] So he threw his rod, then lo! It was a clear serpent.
[Q7:107] So he threw his rod, then lo! It was a clear serpent.
[Q7:107] Nabi Musa pun mencampakkan tongkatnya, maka
tiba-tiba tongkatnya itu menjadi seekor ular yang jelas nyata.
(see
commentary for verse 103)
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(7:107) Thereupon Moses threw his rod, and suddenly it
was a veritable serpent.
وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ
لِلنَّاظِرِينَ {7:108}
[Q7:108] Wa naza'a yadahoo fa izaa hiya baidaaa'u
linnaazireen.
[Q7:108] And he drew forth his hand, and lo! It was white to the beholders.
[Q7:108] And he drew forth his hand, and lo! It was white to the beholders.
[Q7:108] Dan Nabi Musa mengeluarkan tangannya,
tiba-tiba tangannya (menjadi) putih (bersinar-sinar) bagi orang-orang yang
melihatnya.
(see
commentary for verse 103)
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(7:108) Then
he drew out his hand, and it appeared luminous to all beholders. *87
*87. Moses was granted these two miraculous signs in
order to provide testimony to his being a Messenger of God, the creator and
sovereign of the universe. As we have mentioned earlier, whenever the Prophets
introduced themselves as God's Message-bearers, people asked them to produce
some miraculous sign, to perform something supernatural. In response to those
demands the Prophets produced what the Qur'an terms as 'signs', and which are
called 'miracles' by theologians.
Those who tend to play down the supernatural character of such signs or miracles, and who try to explain them in terms of natural laws of causation, in fact attempt to build a mid-way house between believing and disbelieving in the statements of the Qur'an. Such an approach can hardly be considered reasonable. What it does demonstrate, however, is how such people can be pulled in two opposite directions. On the one hand, they are not inclined to believe in a Book which abounds in narrations of a supernatural kind. On the other hand, being born followers of their ancestral religion, they are not inclined to reject the Book which carries supernatural narrations.
With regard to miracles, there are two basic questions that people should ask themselves. Did God, after creating the universe and establishing a system of natural causations therein, suspend Himself such that it is no longer possible for Him to interfere in the workings of the universe? Or does He still hold the reins to His realm in His owns Hands so that His command is enforced every moment, and He does retain the power to alter the shape of things and the normal course of events - either partially or fully, - as and when He wills?
It is impossible for those who respond in the affirmative to the first question to accept the idea of miracles. For clearly miracles do not fit in with their concept of God and the universe. Honesty demands that instead of indulging in far-fetched explanations of Qur'anic statements on miracles, such people should clearly declare that they do not believe in the Qur'an. For quite obviously the Qur'an is explicit, even quite emphatic in affirming the former concept of God.
As for those who, being convinced by Qur'anic arguments, respond in the affirmative to the second question regarding God and the universe, for them there is no difficulty in accepting miracles. Let us take the instance mentioned in verse 107, namely, that the rod of Moses turned into a serpent. Now, there are those who believe that serpents can come into being only through one process - the known biological process. Such people are bound to reject the statement that Moses' rod changed into a serpent and later reverted to its original shape. On the contrary, if you are fully convinced that it is God's command alone which causes life to arise from lifeless matter, and that God has full power to confer whichever kind of life He wills, the transformation of the rod into a serpent and its subsequent reversion to its original state is no stranger than the transformation of any other lifeless matter into a living entity. The fact that the latter happens virtually every day whereas the former took place only a few times in history is not enough to declare the first as incredibly, strange and the second as 'natural'.
Those who tend to play down the supernatural character of such signs or miracles, and who try to explain them in terms of natural laws of causation, in fact attempt to build a mid-way house between believing and disbelieving in the statements of the Qur'an. Such an approach can hardly be considered reasonable. What it does demonstrate, however, is how such people can be pulled in two opposite directions. On the one hand, they are not inclined to believe in a Book which abounds in narrations of a supernatural kind. On the other hand, being born followers of their ancestral religion, they are not inclined to reject the Book which carries supernatural narrations.
With regard to miracles, there are two basic questions that people should ask themselves. Did God, after creating the universe and establishing a system of natural causations therein, suspend Himself such that it is no longer possible for Him to interfere in the workings of the universe? Or does He still hold the reins to His realm in His owns Hands so that His command is enforced every moment, and He does retain the power to alter the shape of things and the normal course of events - either partially or fully, - as and when He wills?
It is impossible for those who respond in the affirmative to the first question to accept the idea of miracles. For clearly miracles do not fit in with their concept of God and the universe. Honesty demands that instead of indulging in far-fetched explanations of Qur'anic statements on miracles, such people should clearly declare that they do not believe in the Qur'an. For quite obviously the Qur'an is explicit, even quite emphatic in affirming the former concept of God.
As for those who, being convinced by Qur'anic arguments, respond in the affirmative to the second question regarding God and the universe, for them there is no difficulty in accepting miracles. Let us take the instance mentioned in verse 107, namely, that the rod of Moses turned into a serpent. Now, there are those who believe that serpents can come into being only through one process - the known biological process. Such people are bound to reject the statement that Moses' rod changed into a serpent and later reverted to its original shape. On the contrary, if you are fully convinced that it is God's command alone which causes life to arise from lifeless matter, and that God has full power to confer whichever kind of life He wills, the transformation of the rod into a serpent and its subsequent reversion to its original state is no stranger than the transformation of any other lifeless matter into a living entity. The fact that the latter happens virtually every day whereas the former took place only a few times in history is not enough to declare the first as incredibly, strange and the second as 'natural'.
SECTION 14
Pharaoh and his Magicians defeated
Moses
defeats Pharaoh and his Enchanters through the Miraculous Rod.
قَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا
لَسَاحِرٌ عَلِيمٌ {7:109}
[Q7:109] Qaalal mala-u min qawmi Fir'awna inna haazaa
lasaa hirun 'aleem.
[Q7:109] The chiefs of Firon's people said: most surely this is an enchanter possessed of knowledge:
[Q7:109] The chiefs of Firon's people said: most surely this is an enchanter possessed of knowledge:
[Q7:109] Berkatalah Ketua-ketua dari kaum Firaun:
Sesungguhnya orang ini (Musa) ialah seorang ahli sihir yang mahir.
(see
commentary for verse 103)
______________________________________________________________________________________________
(7:109) The elders of Pharaoh's people said: 'Surely
this man is a skilful magician
يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ ۖ
فَمَاذَا تَأْمُرُونَ {7:110}
[Q7:110] Yureedu ai yukhrijakum min ardikum famaazaa
taamuroo.
[Q7:110] He intends to turn you out of your land. What counsel do you then give?
[Q7:110] He intends to turn you out of your land. What counsel do you then give?
[Q7:110] Dia bertujuan hendak mengeluarkan kamu dari
negeri kamu. (Firaun bertanya): Oleh itu, apa yang kamu syorkan?
(see commentary for verse 103)
______________________________________________________________________________________________
(7:110) who
seeks to drive you out from your land. *88 What would you have us do?'
*88. The above account raises the question as to how
a destitute member of the slave Israeli nation could pose such a serious threat
to an emperor as mighty as Pharaoh. This is especially so when one considers
that Pharaoh was not only an absolute ruler over territory which stretched in
one direction from Syria to Libya and in the other from the Mediterranean coast
to Ethiopia, but was even considered a deity deserving of worship,
One might also wonder how the transformation of Moses' rod into a serpent could he considered an event of such magnitude as to give rise to the fear that Moses would overthrow the entrenched empire and unseat the royal family as well as the entire ruling class. It might further seem strange that the mere declaration of prophethood and the demand to liberate the people of Israel caused such a furore even though no other political question had been touched upon.
The answer here lies in the fact that Moses' claim to prophethood implied the call to total change, obviously, including political change. FOR IF A PERSON LAYS CLAIM TO BE GOD'S MESSENGER, IT IMPLIES THAT PEOPLE OBEY HIM UNRESERVEDLY. For God's Messengers are not sent to the world to obey other human beings and live in subordination to them; they rather ask others to accept them as their leaders and rulers. It is this which explains why Pharaoh and his coteric felt threatened by an all-out revolution -political, economic and social - when Moses came forth with his call.
There remains the question as to why the claim to prophethood was considered such a potential threat when Moses enjoyed the support of none except his brother, Aaron, and his claim was reinforced by only two miracles - those of the shining hand and the rod which turned into a serpent. This can be explained by two things. First, that Pharaoh and his courtiers knew very well about Moses. All were aware of his extraordinary abilities and his inherent calibre as a leader of men. Also, according to the traditions of the Talmud and Josephus - provided they are authentic -Moses had also learnt the martial arts and other skills which were available only exclusively to royalty and which were required in connection with their political and military leadership. Moreover, he had proved his mettle as a good general during the expedition to Ethiopia. Furthermore, during the course of his eight years of life in Midian - rigorous years in the desert working as a shepherd - he had purged himself of all his weaknesses because of his association with the Pharaonic svstern. Hence. when the Pharaonic court was confronted by a mature, serene and pious man who came forth with the claim of prophethood, it was obviously impossible for them to give short shrift to his claim. Second, the miracles of the rod and the shining hand overawed Pharaoh and his courtiers to such an extent they were almost convinced that Moses did indeed enjoy the support of some supernatural power. That they were unnerved by the very first proof of his prophethood is borne out by the contradictions in their charges against Moses. On the one hand they dubbed Moses a sorcerer, and on the other hand they accused him of plotting to banish them from their own land. It is clear that had they taken Moses for a mere sorcerer, they would not have expressed fears of political upheaval. For sorcery has never brought about any political change in the world.
One might also wonder how the transformation of Moses' rod into a serpent could he considered an event of such magnitude as to give rise to the fear that Moses would overthrow the entrenched empire and unseat the royal family as well as the entire ruling class. It might further seem strange that the mere declaration of prophethood and the demand to liberate the people of Israel caused such a furore even though no other political question had been touched upon.
The answer here lies in the fact that Moses' claim to prophethood implied the call to total change, obviously, including political change. FOR IF A PERSON LAYS CLAIM TO BE GOD'S MESSENGER, IT IMPLIES THAT PEOPLE OBEY HIM UNRESERVEDLY. For God's Messengers are not sent to the world to obey other human beings and live in subordination to them; they rather ask others to accept them as their leaders and rulers. It is this which explains why Pharaoh and his coteric felt threatened by an all-out revolution -political, economic and social - when Moses came forth with his call.
There remains the question as to why the claim to prophethood was considered such a potential threat when Moses enjoyed the support of none except his brother, Aaron, and his claim was reinforced by only two miracles - those of the shining hand and the rod which turned into a serpent. This can be explained by two things. First, that Pharaoh and his courtiers knew very well about Moses. All were aware of his extraordinary abilities and his inherent calibre as a leader of men. Also, according to the traditions of the Talmud and Josephus - provided they are authentic -Moses had also learnt the martial arts and other skills which were available only exclusively to royalty and which were required in connection with their political and military leadership. Moreover, he had proved his mettle as a good general during the expedition to Ethiopia. Furthermore, during the course of his eight years of life in Midian - rigorous years in the desert working as a shepherd - he had purged himself of all his weaknesses because of his association with the Pharaonic svstern. Hence. when the Pharaonic court was confronted by a mature, serene and pious man who came forth with the claim of prophethood, it was obviously impossible for them to give short shrift to his claim. Second, the miracles of the rod and the shining hand overawed Pharaoh and his courtiers to such an extent they were almost convinced that Moses did indeed enjoy the support of some supernatural power. That they were unnerved by the very first proof of his prophethood is borne out by the contradictions in their charges against Moses. On the one hand they dubbed Moses a sorcerer, and on the other hand they accused him of plotting to banish them from their own land. It is clear that had they taken Moses for a mere sorcerer, they would not have expressed fears of political upheaval. For sorcery has never brought about any political change in the world.
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