20-55 From it We created you, and into it We shall return you, and from it raise you a second time.a
مِنْهَا خَلَقْنَـٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ (۵۵)
20-55a: تَارَةً – It is derived from تور (which is a utensil) and its meaning is مَرّۃ times. The meaning of تَارَةً أُخْرَىٰ is مَرّۃً بعد مَرّۃٍ once and again or two times (LA).
The first and second birth of humans from this earth: All humans are born from the earth and return back into it. This is obvious and observable. The second birth is stated to occur from this earth because the second birth is arising from a person’s actions that take place on this earth and not outside of it. Even the first birth from the earth takes place through several stages and it is not as simple as making an earthen statue and standing it up. First, herbs and grains grow from the earth that are consumed by animals and by humans. The extract from these nutrients creates the life germ from which the process of human birth begins. The stages through which the second birth will take place and the manner and form of the second life is something that no one can say for sure, because it pertains to the next world.
20-56 And truly We showed him all Our signs but he rejected and refused.a
وَلَقَدْ أَرَيْنَـٰهُ ءَايَـٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ (۵۶)
20-56a: At this point, there are just two signs: the staff and the white hand because the rest of the signs were shown much later on after this event. So, by showed him all Our signs is meant the clear arguments and facts that Moses presented before Pharaoh such as the evidence of the Unity of the Creator in 20:50. It is worth noting that only the conversation between Prophet Moses and Pharaoh is mentioned here in which Prophet Moses presented evidence for the existence of God and the need for Divine revelation. There is absolutely no mention of showing the sign of the staff and white hand. It is the logical arguments which are called a sign here and which Pharaoh calls enchantment. As stated in the next verse: لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ : to turn us out of our land by thy enchantment (20:57), these arguments were like magic. Clear arguments and eloquence are signs as evidenced from the saying ان من البیان لسحرا : there is magic in his eloquence. Refer to 2-102d.
20-57 Said he: Hast thou come to us to turn us out of our land by thy enchantment, O Moses?
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَـٰمُوسَىٰ (۵۷)
20-58 We too can bring to thee enchantment like it, so make an appointment between us and thee, which we break not, (neither) we nor thou, (in) a central place.a
فَلَنَأْتِيَنَّكَ بِسِحْرٍۢ مِّثْلِهِۦ فَٱجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًۭا لَّا نُخْلِفُهُۥ نَحْنُ وَلَآ أَنتَ مَكَانًۭا سُوًۭى (۵۸)
20-58a: Pharaoh investigates religious truth on an equal basis: One interpretation of مَكَانًۭا سُوًۭى central place has been that there should be equal distance between us, and a second, that the meeting place should be level. The first interpretation is asking for something insignificant and the second is not relevant. A third meaning is that the place should be such where the two parties are equal in status, so there should be no difference between the ruler and the ruled (RM) because the purpose of this gathering is to investigate the truth. This meaning is appropriate here. It was the result of the gentle approach of Prophet Moses that Pharaoh agreed to investigate the truth in this manner. Even though he remained deprived of it, but several people from his nation accepted the truth.
20-59 (Moses) said: Your appointment is the day of the Festival, and let the people be gathered in the early forenoon.a
قَالَ مَوْعِدُكُمْ يَوْمُ ٱلزِّينَةِ وَأَن يُحْشَرَ ٱلنَّاسُ ضُحًۭى (۵۹)
20-59a: يَوْمُ ٱلزِّينَةِ – means a day that people dress up and this could be the new year, or a festival or some other day of celebration.
ضُحًۭى – ضُحٰى means the sunshine has spread and the day is well advanced and the time when the sunshine spreads is called ضحى , or early forenoon. ضَحَی یَضۡحٰی means to be facing the sunshine, as in: وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ : And that thou art not thirsty therein, nor exposed to the sun’s heat (20:119). Starting the appointment in the early afternoon indicates that it was expected to last a long time, hence people were asked to come early.
20-60 So Pharaoh went back and settled his plan, then came.a
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُۥ ثُمَّ أَتَىٰ (۶۰)
20-60a: Pharaoh’s comprehensive plans: جَمَعَ كَيْدَهُ – جَمۡع is to bring things together and to join them and for جَمَع امرہ and اَجۡمع refer to 10-71a. The words used here are جَمَعَ كَيْدَهُ but further on the words used are فاجمعو اکید کم which are translated as showing resolution and firming the affair with necessary commandments, in short, to make the matter firm and strong. The meaning of جَمَعَ كَيْدَهُ will be done likewise: he made every possible preparation for his plan. Some have highlighted the difference between جمع and اجماع and said جمع is to make two things meet and اجماع is putting the scattered components of an item together (LA). From this perspective, the meaning of جَمَعَ كَيْدَهُ will be he made every possible arrangement and اجمعو اکید کم will mean the affair was made firm and strong. This indicates that there may have been more than one competition in the contest, and in addition to a show of manual dexterity, there may have been speeches, etc.
20-61 Moses said to them: Woe to you! Forge not a lie against Allah, lest He destroy you by punishment, and he fails indeed who forges (a lie).
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا۟ عَلَى ٱللَّهِ كَذِبًۭا فَيُسْحِتَكُم بِعَذَابٍۢ ۖ وَقَدْ خَابَ مَنِ ٱفْتَرَىٰ (۶۱)
20-62 So they disputed one with another about their affair and kept the discourse secret.
فَتَنَـٰزَعُوٓا۟ أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَىٰ (۶۲)
20-62a: The effect of Prophet Moses’ speech: In the previous verse, Prophet Moses urged the enchanters not to forge a lie. As a result, there appears to be some disagreement among them. This provides strong evidence that Prophet Moses made a speech at the contest, which softened the hearts of some of the leaders and the enchanters. This was sure to happen because the prayer رَبِّ ٱشْرَحْ لِى صَدْرِى : My Lord expand my breast for me (20:25) and وَٱحْلُلْ عُقْدَةًۭ مِّن لِّسَانِى : And loose the knot from my tongue (20:27) would not be relevant if the real contest was not in the form of arguments. Prior to the enchanters showing their skills, their hearts had been softened by the arguments of Prophet Moses about the truth. Accordingly, at the end of the contest they say: وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ : and the magic to which thou didst compel us (20:73) which shows that Pharaoh forced them to put up their deceitful show even though they were not willing.
20-63 They said: These are surely two enchanters who would drive you out from your land by their enchantment, and destroy your excellent institutions.a
قَالُوٓا۟ إِنْ هَـٰذَٰنِ لَسَـٰحِرَٰنِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ ٱلْمُثْلَىٰ (۶۳)
20-63a: يَذْهَبَا – ذَھَبٌ is gold, and ذَھَبَ means to go, leave, depart. ذھَبَ بالشئ and اَذۡھَب mean to take, remove, eliminate, and it is used both for things and feelings, as in: إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى : Surely I flee to my Lord (37:99); فَلَمَّا ذَهَبَ عَنْ إِبْرَٰهِيمَ ٱلرَّوْعُ : So when fear departed from Abraham (11:73); أَذْهَبَ عَنَّا ٱلْحَزَنَ : removed grief from us (35:34); لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ : take away uncleanness from you (33:33); ذَهَبَ ٱللَّهُ بِنُورِهِمْ : Allah takes away their light (2:17) (R).
طَرِيقَة – طَرۡق is like ضرب but is only used for hitting one thing on another. Derived from it is طریق way because it is stepped on or struck by the feet. It also means a doctrine or rule of conduct that one adopts, whether good or bad. In this verse طَرِيقَة means a doctrine or religion.
مُثْلَىٰ – For مثل refer to 2-17a and 2-214a. The meaning of اَمۡثل is something preferable because it is similar to things closest to goodness. اَماثِلُ القوم means best of people; إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً : when the fairest of them in course would say (20:104). مُثْلَىٰ is the feminine form from it. Byطریقیہ مثلے is meant they considered their religion, traditions and customs better than the religion of Prophet Moses.
20-64 So settle your plan, then come in ranks, and he will succeed indeed this day who is uppermost.a
فَأَجْمِعُوا۟ كَيْدَكُمْ ثُمَّ ٱئْتُوا۟ صَفًّۭا ۚ وَقَدْ أَفْلَحَ ٱلْيَوْمَ مَنِ ٱسْتَعْلَىٰ (۶۴)
20-64a: ٱسْتَعْلَىٰ – The meaning of اِسۡتَعۡلاء is seeking superiority over others, the desire to remain higher and better than others. This desire may be condemnable or may just mean seeking a higher social status. Both meanings may apply here (R). Some have taken the meaning to be علا victorious.
20-65 They said: O Moses, wilt thou cast, or shall we be the first to cast down?
قَالُوا۟ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ (۶۵)
20-66 He said: Nay! Cast you down. Then lo! their cords and their rods — it appeared to him by their enchantment as if they ran.a
قَالَ بَلْ أَلْقُوا۟ ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ (۶۶)
20-66a: يُخَيَّلُ – خَیال is an intangible image (it is singular) such as the image that one sees in a dream or in a mirror or the thought of a person that comes to mind. Metaphorically it is used for every imaginary situation and تخیل is to imagine something in your heart (R).
The enchanters’ cords did not become snakes, rather it was a skillful deception: In the Chapter Al A‘raf it is only mentioned that the people were overawed, and their eyes were deceived (7:116). In this verse, the perspective of Prophet Moses is shown and to him it appeared that the cords were running. It is not stated that the enchanters had metamorphosed the cords and they actually started running. It was only the enchanters’ trickery and deception that made Prophet Moses imagine this, similar to the tricks magicians perform nowadays. There is no mention in the Quran of the enchanters’ rods and cords actually becoming snakes. Commentators have written some details of this illusion. Some have said that the cords were filled with mercury and others have said that a fire had been lit below them. This is useless conjecture because the details that Allah has left out are not needed by us. Such deceitful tricks are so common that it is not necessary to explain what they are. Conjurers routinely perform such tricks and Prophet Moses’ reaction is similar to anyone who would see a similar performance. It is not that Prophet Moses actually believed the trick.
20-67 So Moses conceived fear in his mind.a
فَأَوْجَسَ فِى نَفْسِهِۦ خِيفَةًۭ مُّوسَىٰ (۶۷)
20-67a: Prophet Moses’ fear: What Prophet Moses feared was that people may get deceived by this enchantment. Allah consoled him by stating أَنتَ ٱلْأَعْلَىٰ : thou art the uppermost (20:68), your victory will be manifest and no deceit will remain.
20-68 We said: Fear not, surely thou art the uppermost.
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ ٱلْأَعْلَىٰ (۶۸)
20-69 And cast down what is in thy right hand — it will eat up what they have wrought. What they have wrought is only the trick of an enchanter, and the enchanter succeeds not wheresoever he comes from.
وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُوٓا۟ ۖ إِنَّمَا صَنَعُوا۟ كَيْدُ سَـٰحِرٍۢ ۖ وَلَا يُفْلِحُ ٱلسَّاحِرُ حَيْثُ أَتَىٰ (۶۹)
20-70 So the enchanters fell down prostrate, saying: We believe in the Lord of Aaron and Moses.
فَأُلْقِىَ ٱلسَّحَرَةُ سُجَّدًۭا قَالُوٓا۟ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ (۷۰)
20-71 (Pharaoh) said: You believe in him before I give you leave! Surely he is your chief who taught you enchantment. So I shall cut off your hands and your feet on opposite sides and I shall crucify you on the trunks of palm-trees, and you shall certainly know which of us can give the severer and the more abiding chastisement.
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَـٰفٍۢ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًۭا وَأَبْقَىٰ (۷۱)
20-72 They said: We cannot prefer thee to what has come to us of clear arguments and to Him Who made us, so decide as thou wilt decide. Thou canst only decide about this world’s life.
قَالُوا۟ لَن نُّؤْثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلْبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا ۖ فَٱقْضِ مَآ أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِى هَـٰذِهِ ٱلْحَيَوٰةَ ٱلدُّنْيَآ (۷۲)
20-73 Surely we believe in our Lord that He may forgive us our faults and the magic to which thou didst compel us. And Allah is Best and ever Abiding.
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ ۗ وَٱللَّهُ خَيْرٌۭ وَأَبْقَىٰٓ (۷۳)
20-74 Whoso comes guilty to his Lord, for him is surely hell. He will neither die therein, nor live.a
إِنَّهُۥ مَن يَأْتِ رَبَّهُۥ مُجْرِمًۭا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (۷۴)
20-74a: There is neither life nor death in hell: There is no death in hell because death brings to an end a person’s pain and grief, and there is no life because real life is: إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ when he calls you to that which gives you life (8:24) and this is not available to the inmates of the fire. Another reason they will not have life is that they will be deprived of the blessings of Allah and life is benefiting from those blessings, as in بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ : Nay, they are alive being provided sustenance from their Lord (3:169) where life is the enjoyment what Allah gives. The life of the inmates of the fire is only perceived by their senses through which they will experience the chastisement.
20-75 And whoso comes to Him a believer, having done good deeds, for them are high ranks —
وَمَن يَأْتِهِۦ مُؤْمِنًۭا قَدْ عَمِلَ ٱلصَّـٰلِحَـٰتِ فَأُو۟لَـٰٓئِكَ لَهُمُ ٱلدَّرَجَـٰتُ ٱلْعُلَىٰ (۷۵)
20-76 Gardens of perpetuity, wherein flow rivers, to abide therein. And such is the reward of him who purifies himself.
جَنَّـٰتُ عَدْنٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ(۷۶)
Bayan-ul-Quran 