SURAH (26) ASH-SHU'ARAA (AYA 21 to 60)

فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ {26:21}

[Q26:21] Fafarartu minkum lam maa khiftukum fawahaba lee Rabbee hukmanw wa ja'alanee minal mursaleen. 
[Q26:21] So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers;

[Q26:21] Lalu aku melarikan diri dari kamu, ketika aku merasa takut kepada kamu; kemudian Tuhanku mengurniakan daku ilmu pengetahuan agama dan menjadikan daku seorang RasulNya. 

Ü  ‘Hakm’, i.e., Wisdom or authority stands for the apostleship and the commission of it.

‘You’ indicates that Moses did not consider the act against the will of ALLAH (SWT) BUT against the will of the unjust ruler.

ALLAH (SwT) gifted Moses with command and power of judgment, in return for the golden deed of helping the oppressed against the aggressor the man of Pharaoh otherwise all the apostles have the status of prophethood, i.e., being under Divine Guidance from their very birth.

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(26:21) then I fled from you out of fear; then my Lord bestowed wisdom and knowledge upon me," *17 and included me among the Messengers.

*17 The word ‘hukm’ means wisdom, knowledge or authority, which is granted by Allah to a Prophet so that he may speak with confidence and power.

وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ بَنِي إِسْرَائِيلَ {26:22}

[Q26:22] Wa tilka ni'matun tamun nuhaa 'alaiya an 'abbatta Baneee Israaa‘eel. 
[Q26:22] And is it a favor of which you remind me that you have enslaved the children of Israel?

[Q26:22] Dan budimu memeliharaku yang engkau bangkit-bangkitkan itu adalah kerana engkau telah bertindak memperhambakan kaum Bani Israil. 

(see commentary for verse 10)

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(26:22) As for the favour of which you have reminded me, the fact is that you had reduced the Israelites to bondsmen." *18

*18 That is, "If you had not been unjust and cruel to the Israelites. I should not have been brought to your house for upbringing. It was only on account of your barbarism that my mother put me in a basket and cast it into the river. Had it not been so, I should have been happily brought up in my own house. Therefore, it dces not behove you to remind me of your favour of bri nging me up in your house." 

قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ {26:23}

[Q26:23] Qaala Fir'awnu wa maa Rabbul 'aalameen. 
[Q26:23] Firon said: And what is the Lord of the worlds?

[Q26:23] Firaun berkata (dengan sombongnya): Dan apa dia Tuhan sekalian alam itu? 

(see commentary for verse 10)

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(26:23) Pharaoh said, *19 "And what is this Lord of all Creation?" *20

*19 Here the details that Prophet Moses went before Pharaoh as the Messenger of the Lord of the universe and conveyed to him His message, have been omitted, and only the conversation that took place between them has. been related. 
*20 This question of Pharaoh concerned the assertion of Moses that he had been sent by the Lord, Master and Ruler of all Creation with the message that he should let the Israelites go with him. This was a political message. It implied that the One, Whom Moses claimed to represent, possessed authority and sovereign rights over all the people of the world including Pharaoh and that he was not only encroaching upon his sphere of sovereignty as Supreme Ruler, but was also sending him the Command that he should hand over a section of his subjects to the representative appointed by Him, so that he should take them out of his kingdom. That is why Pharaoh asked, "Who is this Master and Ruler of aII Creation who is sending such a command to the king of Egypt through an ordinary subject of his kingdom?"

قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ مُوقِنِينَ {26:24}

[Q26:24] Qaala Rabbus samaawaati wal ardi wa maa bainahumaa in kuntum mooqineen.
[Q26:24] He said: The Lord of the heavens and the earth and what is between them, if you would be sure.

[Q26:24] Nabi Musa menjawab. Dialah yang memiliki dan mentadbirkan langit dan bumi serta segala yang ada di antara keduanya, kalaulah kamu mahu mendapat keyakinan dengan berdalil maka inilah jalannya. 

(see commentary for verse 10)

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(26:24) Moses answered, "The Lord of the heavens and the earth and of all that is between them, if only you care to believe! *21

*21 That is, "I have not been sent by any mortal king ruling in the world, but I come from Him Who is the Owner of the heavens and the earth. If you believe that, there is a Creator and Master and Ruler of this universe, it should not he difficult for you to understand who is the Lord of all Creation." 

قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ {26:25}

[Q26:25] Qaala liman hawlahooo alaa tastami'oon. 
[Q26:25] (Firon) said to those around him: Do you not hear?

[Q26:25] Firaun berkata kepada orang-orang yang ada di sekelilingnya: Tidakkah kamu dengar (apa yang dikatakan olehnya)? 

(see commentary for verse 10)

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(26:25) Pharaoh said to those around him, "Do you hear?"

قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ {26:26}

[Q26:26] Qaala Rabbukum wa Rabbu aabaaa'ikumul awwaleen. 
[Q26:26] He said: Your Lord and the Lord of your fathers of old.

[Q26:26] Nabi Musa menegaskan lagi: Dialah Tuhan yang memiliki dan memelihara kamu dan Tuhan datuk nenek kamu yang telah lalu. 

(see commentary for verse 10)

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(26:26) Moses said, "Your Lord as well as Lord of your forefathers who have gone before." *22

*22 These words were addressed to the chiefs of Pharaoh, whom he had asked, "Do you hear?" Prophet Moses said: "I do not believe in the false gods who exist today, but did not exist yesterday, or who existed yesterday but do not exist today. This Pharaoh, whom you worship as your lord today, did not exist yesterday, and the Pharaohs whom your elders worshipped yesterday, do not exist today; whereas I believe in the sovereignty and authority of that Lord Who is both your Lord and Pharaoh's Lord as much today as He was your elders' Lord before this." 

قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ {26:27}

[Q26:27] Qaala inna Rasoolakumul lazee ursila ilaikum lamajnoon. 
[Q26:27] Said he: Most surely your Messenger who is sent to you is mad.

[Q26:27] Firaun berkata (kepada orang-orangnya): Sebenarnya Rasul yang diutuskan kepada kamu ini, sungguh gila? 

(see commentary for verse 10)

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(26:27) Pharaoh said (to all those present), "This messenger of yours, who has been sent to you, seems to be utterly mad."

قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ تَعْقِلُونَ {26:28}

[Q26:28] Qaala Rabbul mashriqi wal maghribi wa maa baina humaa in kuntum ta'qiloun. 
[Q26:28] He said: The Lord of the east and the west and what is between them, if you understand.

[Q26:28] Nabi Musa (menerangkan lagi tentang keesaan ALLAH (SwT) dan kekuasaanNya dengan) berkata: Dialah yang memiliki dan menguasai timur dan barat serta segala yang ada di antara keduanya; kalau kamu orang-orang yang berakal tentulah memahaminya. 

(see commentary for verse 10)

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(26:28) Moses said, "(He is) Lord of the east and the west and of all that is between them, if only you people have any common-sense" *23

*23 That is, "You regard me as a mad person, but if you think you are wise people, you should yourself decide as to who is the real lord: this wretched Pharaoh who is ruling over a small piece of earth, or He Who is the Owner of the east and the west and of everything bounded by the east and the west including the land of Egynt. I believe in His sovereignty alone and have been sent to convey His message to a creature of His."

قَالَ لَئِنِ اتَّخَذْتَ إِلَٰهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ {26:29}

[Q26:29] Qaala la'init takhazta ilaahan ghairee la aj'alannaka minal masjooneen. 
[Q26:29] Said he: If you will take a god besides me, I will most certainly make you one of the imprisoned.

[Q26:29] Firaun berkata: Demi sesungguhnya! Jika engkau menyembah Tuhan yang lain daripadaku, sudah tentu aku akan menjadikan engkau dari orang-orang yang dipenjarakan. 

(see commentary for verse 10)

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(26:29) Pharaoh said, "If you take any one other than me as a deity, will cast you among those who are rotting in the prisons." *24

*24 To understated and appreciate this conversation fully, one should bear in mind the fact that as it is today, in the ancient times too, the concept of "deity" was confined to its religious sense only. The deity was meant to be worshipped and presented offerings and gifts, and because of its "supernatural powers" and author ity the people were to pray to it for help and fulfilment of their desires. But a deity's being supreme legally and politically also and his right to enjoin anything he pleased in the mundane affairs and man's duty to submit to his commands as to superior law, has never been recognized by the socalled worldly rulers. They have always claimed that in the mundane affairs, they alone possess absolute authority and no deity has any right to interfere in the polity and law prescribed by them. This very thing has been the real cause of the conflict between the Prophets and their righteous followers, on the one hand, and the worldly kingdoms and governments on the other. The Prophets have been trying their utmost to make the worldly rulers acknowledge the sovereign and absolute rights of the Lord of the Worlds, but they in return have not only been claiming sovereign powers and rights for themselves, but have been considering every such person as a criminal and rebel, who has held someone else as a deity in the political and legal sphere. With this background one can easily understand the real significance of Pharaoh's words. Had it been a question of mere worship and offerings, he would have least bothered that Moses, forsaking all gods, regarded only Allah, the Lord of all Creation, as worthy of those rights  if Moses had invited him to serve Allah alone, he would not have felt provoked and offended. At the most he would have refused to give up the creed of his forefathers, or would have challenged Moses to have a debate with his own religious scholars. But what caused him provocation was that Prophet Moses was presenting himself as the representative of the Lord of all Creation and was conveying to him a political command as if he was a subordinate ruler and the representative of the superior authority was demanding obedience from him to the command. In this sense, he was not prepared to acknowledge any other political or legal authority, nor allow any of his subjects to acknowledge anybody instead of himself as the supreme ruler. That is why he challenged the teen "Lord, of all Creation", for the message sent by Him clearly reflected sovereignty in the political and trot in the mere religious sense. Then, when Prophet Moses explained over and over again what he meant by the "Lord of all Creation", Pharaoh threatened that if he held any one other than him as sovereign in the land of Egypt, he would be cast into prison. 

قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ {26:30}

[Q26:30] Qaala awalw ji'tuka bishai'im mubeen.
[Q26:30] He said: What! Even if I bring to you something manifest?

[Q26:30] Nabi Musa menjawab: Adakah (engkau akan memenjarakan daku juga) walau pun aku membawa kepadamu sesuatu bukti yang jelas nyata? 

(see commentary for verse 10)

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(26:30) Moses said, "Even if I bring forth a convincing thing?" *25

*25 That is, "Will you still deny me and send me to prison, even if I present a convincing Sign to prove that I am really the Messenger of God, Who is Lord of all Creation , Lord of the heavens and the earth and Lord of the east and the west?

قَالَ فَأْتِ بِهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ {26:31}

[Q26:31] Qaala faati biheee in kunta minas saadiqeen. 
[Q26:31] Said he: Bring it then, if you are of the truthful ones.

[Q26:31] Firaun berkata: Kalau demikian, bawalah bukti itu jika betul engkau dari orang-orang yang benar. 

(see commentary for verse 10)

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(26:31) Pharaoh replied, "Well, bring it if you are truthful." *26

*26 This reply of Pharaoh shows that he was not in any way different from the common polytheists of the ancient and modern times. Like all other polytheists he believed in Allah's being the highest Deity in the supernatural sense. Who wielded greater power and authority than all other gods and goddesses? That is why Prophet Moses said to him, "If you do not believe that I have been appointed by AIlah, I can present such clear Signs as will prove that I have really been sent by Him", and that is why Pharaoh said, " I f you are true in your claim, come out with your Sign", otherwise if he had any doubt about the existence of Allah or His being Master of the universe, he would not have asked for the Sign.

فَأَلْقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ {26:32}

[Q26:32] Fa alqaa 'asaahu fa izaaa hiya su'baanum mubeen. 
[Q26:32] So he cast down his rod, and lo! It was an obvious serpent,

[Q26:32] Nabi Musa pun mencampakkan tongkatnya, maka tiba-tiba tongkatnya itu menjadi seekor ular yang jelas nyata.

(see commentary for verse 10)

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(26:32) (No sooner had he uttered these words than) Moses cast down his staff, and suddenly it became a serpent. *27

*27 ‘Thub an’ means a serpent. At other places, the Qur'an has used ‘hayyatun’ (snake) and ‘jaann’ (a small snake) to describe the snake of the staff. The interpretation given by Imam Razi is that the snake of the staff looked like a serpent from its big size and has been called jaann on account of its swift movement which is characteristic of small snakes. 

وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ {26:33}

[Q26:33] Wa naza'a yadahoo faizaa hiya baidaaa'u linnaa zireen. 

[Q26:33] And he drew forth his hand, and lo! It appeared white to the onlookers.
[Q26:33] Dan dia mengeluarkan tangannya, maka tiba-tiba tangannya menjadi putih (bersinar-sinar) bagi orang-orang yang melihatnya. 

(see commentary for verse 10)

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(26:33) Then he drew out his hand (from the armpit) and it was shining bright for all the spectators. *28

*28 Some commentators under the influence of the Israelite traditions have translated baida' as white and have taken it to mean that the healthy hand when drawn out of the armpit became white as if struck by leprosy. But commentators like Ibn Jarir, Ibn Kathir, Zamakhshari, Razi, Abul Sa'ud `Imadi, Alusi and others are agreed that baida' here means shining and bright. As soon as Prophet Moses took out his hand from the armpit, it made the whole place bright as if by the sun. For further explanation, see E.N. 13 of Ta Ha. 

SECTION 3

Pharaoh’s sorcerers embrace the Truth

Defeated by Moses, Pharaoh’s sorceres embrace the Truth and became Believers in the Only One True God – inspire of the dreadful threaths from Pharaoh.

قَالَ لِلْمَلَإِ حَوْلَهُ إِنَّ هَٰذَا لَسَاحِرٌ عَلِيمٌ {26:34}

[Q26:34] Qaala lilmala-i hawlahooo inna haazaa lasaahirun 'aleem; 
[Q26:34] (Firon) said to the chiefs around him: Most surely this is a skillful magician,

[Q26:34] Firaun berkata kepada ketua-ketua kaum yang ada dikelilingnya: Sesungguhnya orang ini (Musa) ialah seorang ahli sihir yang mahir. 

(see commentary for verse 10)

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(26:34) Pharaoh said to the chiefs around him, "This fellow is certainly a skilled magician:

يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ {26:35}

[Q26:35] Yureedu ‘an-yukhrijakum min ‘ardikum bisihrihee famaazaa taamuroun. 
[Q26:35] Who desires to turn you out of your land with his magic; what is it then that you advise?

[Q26:35] Dia bertujuan hendak mengeluarkan kamu dari negeri kamu dengan sihirnya, maka apa yang kamu syorkan? 

(see commentary for verse 10)

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(26:35) he wants to drive you out of your land by means of his magic. *29 Now, what is your command?" *30

*29 The impact of the two miracles can be judged from the fact that a moment before this Pharaoh was calling Moses a mad man, because he had claimed to be a Prophet and had had the boldness to openly demand release of the Israelites. He was also threatening Moses that if he took somebody else as Lord instead of him, he would cast him into the prison for life. But, after he had seen the Signs, he became so terror-stricKen that he felt his kingdom to be at stake, and in his contusion he did not realize that he was talking meaninglessly to his servants in the court. Two men from the oppressed community of the Israelites were standing before the most powerful ruler of the time: they had no military force with them, they belonged to a weak and lifeless community, and there was no sign of any rebellion in any corner of the country, nor did they have the support of any foreign power, yet as soon as the miracles of the snake of the staff and the shining hand were shown, the tyrant desperately cried out: "These two men want to seize power and deprive the ruling class of their sovereign rights!" His apprehension that Moses would do so by force of his magic again reflected a confused state of mind, for nowhere in the world has a political revolution been ever brought about, nor a country taken, nor a war won merely by force of tragic. There were many magicians in Egypt, who could perform masterly tricks of tragic, but Pharaoh knew it well that they were nonentities because they performed magic only for the sake of rewards. 
*30. This sentence further shows Pharaoh's perplexed state of mind. A moment before he was the deity of his courtiers and, now, struck by awe, the deity is asking his servants as to what he should do to meet the dangerous situation. 

قَالُوا أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ {26:36}

[Q26:36] Qaalooo arjih wa akhaahu wab'as filmadaaa'ini haashireen.
[Q26:36] They said: Give him and his brother respite and send heralds into the cities

[Q26:36] Mereka berkata: Tangguhkanlah dahulu (sebarang tindakan) terhadapnya dan terhadap saudaranya, serta hantarkanlah ke bandar-bandar (negeri Mesir) orang-orang yang mengumpulkan (ahli-ahli sihir), 

(see commentary for verse 10)

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(26:36) They said, "Detain him and his brother for a while, and send forth heralds to the cities.

يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ {26:37}

[Q26:37] Yaatooka bikulli sah haarin 'aleem. 
[Q26:37] That they should bring to you every skillful magician.

[Q26:37] Supaya mereka membawa kepadamu segala ahli sihir yang mahir. 

(see commentary for verse 10)

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(26:37) to summon every skilled magician into your presence.

فَجُمِعَ السَّحَرَةُ لِمِيقَاتِ يَوْمٍ مَعْلُومٍ {26:38}

[Q26:38] Fa jumi'as saharatu limeeqaati Yawmim ma'loom; 
[Q26:38] So the magicians were gathered together at the appointed time on the fixed day,

[Q26:38] Lalu dikumpulkanlah ahli-ahli sihir itu pada satu masa yang ditentukan, pada hari (perayaan) yang termaklum. 

(see commentary for verse 10)

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(26:38) So, the magicians were gathered together on an appointed day and time, *31

*31 As already mentioned in Surah Ta Ha (v. 59), the day fixed for the purpose was the day of the national festivities of the Egyptians so that large crowds of people coming to the festivals from every part of the country should also witness the grand "contest which was to be held in the broad daylight so that the spectators could see the performances clearly. 

وَقِيلَ لِلنَّاسِ هَلْ أَنْتُمْ مُجْتَمِعُونَ {26:39}

[Q26:39] Wa qeela linnaasi hal antum mujtami'oon, 
[Q26:39] And it was said to the people: Will you gather together?

[Q26:39] Dan dikatakan kepada orang ramai: Berkumpulah kamu semuanya.

(see commentary for verse 10)

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(26:39) and the people were asked, "Would you come to the gathering? *32

*32 That is, besides proclamation heralds were sent to urge the people to come and see the contest. It appears that the news of the miracle shown by Prophet Moses before the packed court had reached the common people also, and Pharaoh fearing that the people at large might be influenced, wanted that they should come together in large numbers so that they could see for themselves that turning a staff into a snake had nothing extraordinary in it because such a trick could be performed by every common magician of their own country as well. 

لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوا هُمُ الْغَالِبِينَ {26:40}

[Q26:40] La'allanaa nattabi'us saharata in kaanoo humul ghaalibeen.
[Q26:40] Haply we may follow the magicians, if they are the vanquishers.

[Q26:40] Semoga kita (tetap) mengikut (agama) ahli-ahli sihir itu kiranya merekalah orang-orang yang menang. 

(see commentary for verse 10)

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(26:40) We may perhaps still follow the magicians' way if they are dominant." *33

*33 This sentence confirms the idea that those who had witnessed the miracle of Moses in the royal court and those who had heard of it reliably outside were losing faith in their ancestral religion, and now the strength of their faith depended on this that their own magicians also should give a performance similar to that of Moses. That is why Pharaoh and his chiefs themselves regarded this contest as a decisive one, and their heralds were busy moving about in the land, impressing on the people that if the magicians won the day, they would yet be secured against the risk of being won over to Moses' religion, otherwise there was every possibility of their creed's being exposed and abandoned for ever. 

فَلَمَّا جَاءَ السَّحَرَةُ قَالُوا لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ {41}

[Q26:41] Falammaa jaaa'as saharatu qaaloo li Fir'awna a'inna lanaa la ajjran in kunnaa nahnul ghaalibeen. 
[Q26:41] And when the magicians came, they said to Firon: Shall we get a reward if we are the vanquishers?

[Q26:41] Maka ketika ahli-ahli sihir itu datang, berkatalah mereka kepada Firaun: Benarkah kami akan beroleh upah, kiranya kamilah orang-orang yang menang? 

(see commentary for verse 10)

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(26:41) When the magicians arrived for the contest, they said to Pharaoh, "Shall we have rewards if we win?" *34

*34 Such was the mentality of the supporters of the polytheistic creed of the land, whose only ambition was to win rewards from the king if they won the day.

قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَمِنَ الْمُقَرَّبِينَ {26:42}

[Q26:42] Qaala na'am wa innakum izal laminal muqarrabeen. 
[Q26:42] He said: Yes, and surely you will then be of those who are made near.

[Q26:42] Firaun menjawab: Benar, (kamu akan mendapatnya) dan sesungguhnya kamu dengan itu akan menjadi dari orang-orang yang dekat kepadaku. 

(see commentary for verse 10)

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(26:42) He replied, "Of course and then you will be included among those nearest to me." *35

*35 This was then the highest honour that the king could confer on those who served the creed best Thus, at the very outset, Pharaoh and his magicians manifested by their conduct the great moral distinction that exists between a Prophet and a magician. On the one side, there stood that embodiment of courage and confidence, who in spite of belonging to the suppressed community of the Israelites and having remained to hiding for ten long years on account of a charge of murder, had suddenly appeared in Pharaoh's court to proclaim fearlessly that he had been sent by the Lord of all Creation and demanded release of the Israelites. He did not even feel the least hesitation in starting a discussion face to face with Pharaoh not caring in' the least for his threats. On the other side, there were the wretched magicians wholly lacking in moral fibre, who had been summoned by Pharaoh himself to help secure the ancestral religion, and yet they were begging for rewards in return for the services. And when they are told that they will not only be given rewards but will also be included among the royal courtiers, they feel greatly overjoyed. These two types of characters clearly bring out the difference between the grand personality of a Prophet and that of a mere magician. Unless a man loses all sense of modesty and decency, he cannot have the audacity to call a Prophet a magician. 

قَالَ لَهُمْ مُوسَىٰ أَلْقُوا مَا أَنْتُمْ مُلْقُونَ {26:43}

[Q26:43] Qaala lahum Moosaaa alqoo maaa antum mulqoon. 
[Q26:43] Musa said to them: Cast what you are going to cast.

[Q26:43] Nabi Musa berkata kepada mereka: Campakkanlah dahulu apa yang kamu hendak campakkan. 

(see commentary for verse 10)

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(26:43) Moses said, "Cast down what you have to cast down.'

فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ {26:44}

[Q26:44] Fa alqaw hibaalahum wa 'isiyyahum wa qaaloo bi'izzati Fir'awna innaa lanahnul ghaaliboun. 
[Q26:44] So they cast down their cords and their rods and said: By Firon's power, we shall most surely be victorious.

[Q26:44] Lalu mereka mencampakkan tali-tali dan tongkat-tongkat mereka sambil berkata: Demi kekuasaan Firaun, sesungguhnya sudah tetap kamilah orang-orang yang akan menang. 

(see commentary for verse 10)

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(26:44) They forthwith cast down their cords and staffs and said. "By Pharaoh's honour, we shall surely win" *36

*36 As soon as they cast down their cords and staffs, these started moving like so many snakes- towards Moses. This has been described in greater detail at other places in the Qur'an. According to Al-A`raf: 116: "When they threw down their devices, they bewitched the eyes of the people and terrified their hearts: for they had indeed produced a great magic." And according to Ta Ha: 66, 67: "Suddenly it so appeared to Moses that their cords and staffs were running about by the power of their magic, and Moses' heart was filled with fear."

فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ {26:45}

[Q26:45] Fa alqaa Moosaa 'asaahu fa izaa hiya talqafu maa yaafikoun. 
[Q26:45] Then Musa cast down his staff and lo! It swallowed up the lies they told.

[Q26:45] Kemudian Nabi Musa pula mencampakkan tongkatnya, tiba-tiba tongkatnya itu menelan apa yang mereka pura-pura adakan (dengan sihir mereka). 

(see commentary for verse 10)

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(26:45) Then Moses cast down his staff, and to! it started devouring up their false devices.

فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ {26:46}

[Q26:46] Fa ulqiyas saharatu saajideen. 
[Q26:46] And the magicians were thrown down prostrate;

[Q6:46] Maka (kemenangan Nabi Musa menjadikan) ahli-ahli sihir itu segera merebahkan diri: Sujud, 

(see commentary for verse 10)

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(26:46) At this, alI the magicians fell down in prostration,

قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ {26:47}

[Q26:47] Qaalooo aamannaa bi Rabbil 'aalameen. 
[Q26:47] They said: We believe in the Lord of the worlds:

[Q26:47] Sambil berkata: Kami beriman kepada Tuhan sekalian alam, 

(see commentary for verse 10)

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(26:47) and cried out, "We have believed in the Lord of all creation.

رَبِّ مُوسَىٰ وَهَارُونَ {26:48}

[Q26:48] Rabbi Moosaa wa Haaroun. 
[Q26:48] The Lord of Musa and Haroun.

[Q26:48] Tuhan Nabi Musa dan Nabi Harun. 

(see commentary for verse 10)

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(26:48) the Lord of Moses and Aaron!" *37

*37 This was not merely an acknowledgment of their defeat at the hands of Moses as though he was a greater magician, but their falling prostrate in submission to Allah, Lord of the universe, was an open declaration before thousands of Egyptians that what Moses had brought about was no magic at all, but a manifestation of the powers of Allah, Almighty. 

قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ {26:49}

[Q26:49] Qaala aamantum lahoo qabla an aazana lakum innahoo lakabeerukumul lazee 'alla makumus sihra falasawfa ta'lamoon; la uqatti'anna aidiyakum wa arjulakum min khilaafinw wa la usallibanna kum ajma'een. 
[Q26:49] Said he: You believe in him before I give you permission; most surely he is the chief of you who taught you the magic, so you shall know: certainly I will cut off your hands and your feet on opposite sides, and certainly I will crucify you all.

[Q26:49] Firaun berkata: Patutkah kamu beriman kepadanya sebelum aku izinkan kamu? Sesungguhnya dialah (Musa) ketua kamu yang mengajar kamu ilmu sihir; oleh itu kamu akan mengetahui kelak (akibatnya). Demi sesungguhnya, aku akan memotong tangan dan kaki kamu dengan bersilang kemudian aku akan memalang kamu semuanya. 

(see commentary for verse 10)

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(26:49) Pharaoh said, "You have believed in Moses even before I should have permitted you! He must be your chief who has taught you magic *38 Well, you shall soon come to know: I shall have your hands and feet cut off on opposite sides and shall crucify you all" *39

*38 This only shows the extreme obstinacy and obduracy of Pharaoh, who even after witnessing a clear miracle and the testimony of the magicians on it, was still insisting that it was magic. But according to Al-A`raf: 123, Pharaoh said, "Indeed it was a plot you conspired in the capital to deprive the rightful owners of their power." Thus he tried to make the people believe that the magicians had yielded to Moses not because of the miracle but due to a conspiracy with Moses before they entered the contest, so that they might seize political power and enjoy its fruits together.
*39 This horrible threat was held out by Pharaoh to justify his thinking that the magicians had entered a conspiracy with Moses. He thought that the magicians, in order to save their lives, would confess the plot and thus the effect produced by their falling prostrate and believing in Moses in front of thousands of spectators would be gone. 

قَالُوا لَا ضَيْرَ ۖ إِنَّا إِلَىٰ رَبِّنَا مُنْقَلِبُونَ {26:50}

[Q26:50] Qaaloo la daira innaaa ilaa Rabbinaa munqalliboon. 
[Q26:50] They said: No harm; surely to our Lord we go back;

[Q26:50] Mereka menjawab: (Ugutanmu itu) tidaklah menjadi hal! Sesungguhnya kami (tidak gentar), kerana kepada Tuhan kamilah kembalinya kami. 

(see commentary for verse 10)

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(26:50) They replied, "We care not: we shall pass into our Lord's presence

إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ {26:51}

[Q26:51] Innaa natma'u ai yaghfira lanaa Rabbunna khataa yaanaaa an kunnaaa awwalal mu'mineen. 
[Q26:51] Surely we hope that our Lord will forgive us our wrongs because we are the first of the believers.

[Q26:51] Sesungguhnya kami amat berharap supaya Tuhan Kami mengampunkan dosa-dosa kami, kerana kamilah orang-orang yang mula-mula beriman (dalam peristiwa ini). 

This statement of the ‘First believers’ refers to their past sins--- not to the sins they committed after embracing the faith--- SO THE TRADITION WHICH INDICATES LICENSING OF THE BELIEVERS TO DO WHATEVER THEY LIKE AFTER THE PARTICIPATION IN THE BATTLE OF BADR, IS CERTAINLY SPURIOUS.

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(26:51) and we expect that our Lord will forgive us our sins because we are the first to believe." *40

*40 That is, "We have to return to our Lord in any case. If you kill us now, we shall present ourselves before Him just today, and we have nothing to worry in this. We rather expect that we shall be forgiven our sins and errors because out of this eatire gathering we were the first to believe as soon as reality became known to us."
This reply of the magicians made two things absolutely clear to the people who had been gathered together by Pharaoh heralds:

First, that Pharaoh was a dishonest obdurate and deceitful person. When he saw that Moses had come out successful in the contest which he himself had arranged to be decisive, he concocted a plot and forced the magicians to confess it by coercion and threats. Had there been any truth in it, the magicians would not have readily offered to have their hands and feet cut off on opposite sides and get crucified. The fact that the magicians remained steadfast and firm in their belief even in the face of such a horrible threat, proves that the accusation of plotting a conspiracy against Pharaoh was baseless. The fact was that the magicians being experts in their art had realized that what Moses had displayed was no magic, but surely a manifestation of the powers of Allah, Lord of the universe. 
Secondly, thousands of the people who had gathered together from all corners of the land had themselves witnessed the great moral change that had occurred in the magicians as soon as they professed belief in the Lord of the universe. The same magicians who had been summoned to strengthen and secure the ancestral creed by means of their magic and who, a minute before, were humbly begging Pharaoh for rewards had now become so bold and ennobled spiritually that they would not take any notice of Pharaoh's powers and his threats and were even prepared to face death and extreme physical torture for the sake of their Faith. Thus psychologically there could not be a better occasion to expose the polytheistic, creed of the Egyptians in their own eyes and help impress the truth of Moses' religion in the minds of the people. 

SECTION 4

Moses rescues the children of Israel

Moses as commanded by God marches away with the children of Israel rescuing them from the clutches of Pharaoh – The miraculous splitting of the sea for Moses and his followers – Pharaoh and his army caused to be drowned.

وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي إِنَّكُمْ مُتَّبَعُونَ {26:52}

[Q26:52] Wa awhainaaa ilaa Moosaaa an asri bi'ibaadeee innakum muttaba'oon. 
[Q26:52] And We revealed to Musa, saying: Go away with My servants travelling by night, surely you will be pursued.

[Q26:52] (ALLAH (SwT) s.w.t berfirman): Dan Kami wahyukan kepada Nabi Musa: Hendaklah engkau membawa hamba-hambaKu (kaummu) keluar pada waktu malam; sesungguhnya kamu akan dikejar (oleh Firaun dan tenteranya). 

(see commentary for verse 10)

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(26:52) We inspired Moses with this *41: "Set off with My servants by night, for you will be pursued." *42

*41 The mention of migration here does not mean that Prophet Moses and the Israelites were immediately ordered to leave Egypt. The history of the intervening period has been related in Al-A`raf: 127-135 and Yunus: 83-89, and a part of it has been mentioned in Al-Mu`min: 23-46 and Az-Zukhruf: 46-56. Here the story is being cut short and only the final phase of the conflict between Pharaoh and Prophet Moses is given to show the tragic end of Pharaoh who had remained obdurate even after witnessing clear Signs and the ultimate success of Moses who had Divine support behind his message.
*42 The warning that "you will be pursued" shows the wisdom of the instruction to set off during the night. The idea was that before Pharaoh came out with his hosts to pursue them, they should have gone far enough so as to be out of reach of him. It should be borne in mind that the Israelites were not settled in one place in Egypt but were scattered in cities and habitations all over the country and lived in large numbers especially in the land between Memphis and Rameses called Goshen. (See map in Vol . III, p. 31, on the Exodus of the Israelites). It appears that when Prophet Moses was commanded to leave Egypt, he must have sent instructions to the Israelite habitations telling the people to make necessary preparations' for migration and he must have also fixed a night for them to leave their homes for the exodus. 

فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَائِنِ حَاشِرِينَ {26:53}

[Q26:53] Fa arsala Fir'awnu filmadaaa'ini haashireen. 
[Q26:53] So Firon sent heralds into the cities;

[Q26:53] (Setelah mengetahui keadaan itu) maka Firaun mengutus (orang-orangnya) ke bandar-bandar (negeri Mesir), untuk mengumpulkan (tenteranya), 

(see commentary for verse 10)

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(26:53) At this, Pharaoh sent out heralds to the cities (for mobilization,

إِنَّ هَٰؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ {26:54}

[Q26:54] Inna haaa'ulaaa'i lashir zimatun qaleeloon, 
[Q26:54] Most surely these are a small company;

[Q26:54] (Sambil berkata kepada mereka): Sesungguhnya orang-orang (Musa) itu adalah segolongan kecil; 

(see commentary for verse 10)

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(26:54) saying): "These are but a handful of people,

وَإِنَّهُمْ لَنَا لَغَائِظُونَ {26:55}

[Q26:55] Wa innahum lanaa laghaaa'izoon; 
[Q26:55] And most surely they have enraged us;

[Q26:55] Dan sesungguhnya mereka melakukan perkara yang menyebabkan kita marah; 

(see commentary for verse 10)

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(26:55) who have provoked us much;

وَإِنَّا لَجَمِيعٌ حَاذِرُونَ {26:56}

[Q26:56] Wa innaa lajamee'un haaziroon.
[Q26:56] And most surely we are a vigilant multitude.

[Q26:56] Dan sesungguhnya kita sekalian, sentiasa beringat dan berjaga-jaga. 

(see commentary for verse 10)

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(26:56) and we are a host who are always on our guard." *43

*43 All this shows that Pharaoh in fact was terror-stricken, but was trying to hide his fear under cover of fearlessness. On the one hand, he was mobilizing forces to face the situation; on the other, he wanted to show that he was undaunted and undeterred, for a despotic ruler like Pharaoh could have no danger from a suppressed and slave community which had been living in disgrace for centuries. That is why his heralds made the people believe that the Israelites were just a handful of people, who could do them no harm, but had to be punished for the provocation they had caused. As for mobilization it was only a precautionary measure which had been taken to meet any eventuality in time. 

فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ {26:57}

[Q26:57] Fa akhrajnaahum min Jannaatinw wa 'uyoon. 
[Q26:57] So We turned them out of gardens and springs,

[Q26:57] Dengan sebab itu maka kami jadikan mereka (Firaun dan tenteranya) keluar meninggalkan kebun-kebun dan mata air, 

(see commentary for verse 10)

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(26:57) Thus did We draw them out from their gardens and their water-springs

وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ {26:58}

[Q26:58] Wa kunoozinw wa ma qaamin kareem; 
[Q26:58] And treasures and goodly dwellings,

[Q26:58] Dan juga khazanah-khazanah kekayaan serta tempat tinggal yang mulia. 

(see commentary for verse 10)

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(26:58) and their treasure-houses and fine dwellings *44.

*44 The general mobilization ordered by Pharaoh was aimed to crush the Israelites completely, but God's device turned the tables on him and drew out all his chiefs and courtiers from their dwelling places and drove them to the place where they and their hosts were to be drowned aII together. Had they not pursued the Israelites, nothing would have happened save that a community would have left the country quietly and they would have continued to enjoy life in their fine dwellings as before. But they in fact had cleverly planned not to allow the Israelites go away peacefully, but to attack the migrating caravans suddenly to finish them completely. For this very purpose the princes and the high chiefs and the nobles came out of their palaces and joined Pharaoh in the campaign, but their cleverness did not avail them anything. Not only did the Israelites succeed in escaping from Egypt, but also at the same time the elite of Pharaoh's tyrannical kingdom perished in the sea. 

كَذَٰلِكَ وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ {26:59}

[Q26:59] Kazaalika wa awrasnaahaa Baneee Israaa'eel.
[Q26:59] Even so. And We gave them as a heritage to the children of Israel.

[Q26:59] Demikianlah keadaannya dan Kami jadikan semua peninggalan Firaun dan tenteranya milik Bani Israil sebagai pusaka. 

AFTER Pharaoh was drowned THE ISRAELITES RETURNED TO EGYPT AND OWNED ALL THE WEALTH AND POSSESSIONS WHICH WERE IN THE HANDS OF PHARAOH.

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(26:59) This is how they were dealt with, while (on the other hand) We made the Children of Israel inherit all these things. *45

*45 Some commentators have interpreted this verse to mean that Allah made the Children of Israel to inherit the gardens, water-springs, treasure-houses and fine dwellings vacated and left behind by Pharaoh and his people. This would inevitably mean that after the drowning of Pharaoh, the Israelites returned to Egypt and took possession of the wealth and properties of Pharaoh's people. This interpretation, however, is neither supported by history nor by other verses of the Qur'an. The relevant verses of Surahs AI-Baqarah, AI-Ma'idah, AI-A`raf and Ta Ha confirm that after the destruction of Pharaoh in the sea, the Israelites did not return to Egypt but proceeded towards their destination (Palestine) and then, till the time of Prophet David (973-1013 B.C.) all the major events of their history took place in the lands which are now known as the Sinai Peninsula, northern Arabia, Transjordan and Palestine. As such, in our opinion the verses mean this: On the one hand, Allah deprived the people of Pharaoh of their wealth, possessions and grandeur, and on the other, He bestowed the same on the Children of Israel in Palestine, and not in Egypt. This same meaning is borne out by vv. 136-137 of A1-A'raf: "Then We took Our vengeance on them and drowned them in the sea because they had treated Our Signs as false and grown heedless of them. And after them We gave as heritage to those who had been abased and kept low, the eastern and the western parts of that land, which had been blessed bountifully by Us." The epithet of "the blessed land" has generally been used for Palestine in the Qur'an as in Surah Bani Isra'il: l, Al-Anbiya': 71-81, and Saba': 18. 

فَأَتْبَعُوهُمْ مُشْرِقِينَ {26:60}

[Q26:60] Fa atba'oohum mushriqeen. 
[Q26:60] Then they pursued them at sunrise.

[Q26:60] Maka Firaun dan tenteranya pun mengejar mereka ketika matahari terbit. 

(see commentary for verse 10)

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(26:60) In the morning these people set out in pursuit of them.