Surah 26. Ash-Shu'ara

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Verses [Section]: 1-9[1], 10-33 [2], 34-51 [3], 52-68 [4], 69-104 [5], 105-122 [6], 123-140 [7], 141-159 [8], 160-175 [9], 176-191 [10], 192-227 [11]

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Quran Text of Verse 34-51قَالَHe saidلِلْمَلَاِto the chiefsحَوْلَهٗۤaround himاِنَّIndeedهٰذَاthisلَسٰحِرٌ(is) surely a magicianعَلِیْمٌۙlearned یُّرِیْدُHe wantsاَنْtoیُّخْرِجَكُمْdrive you outمِّنْfromاَرْضِكُمْyour landبِسِحْرِهٖ ۖۗby his magicفَمَا ذَاso whatتَاْمُرُوْنَ (do) you advise قَالُوْۤاThey saidاَرْجِهْPost pone himوَ اَخَاهُand his brotherوَ ابْعَثْand sendفِیinالْمَدَآىِٕنِthe citiesحٰشِرِیْنَۙgatherers یَاْتُوْكَThey (will) bring to youبِكُلِّeveryسَحَّارٍmagicianعَلِیْمٍ learned فَجُمِعَSo were assembledالسَّحَرَةُthe magiciansلِمِیْقَاتِfor (the) appointmentیَوْمٍ(on) a dayمَّعْلُوْمٍۙwell-known وَّ قِیْلَAnd it was saidلِلنَّاسِto the peopleهَلْWillاَنْتُمْyouمُّجْتَمِعُوْنَۙassemble 26. Ash-Shu'ara Page 369لَعَلَّنَاThat we mayنَتَّبِعُfollowالسَّحَرَةَthe magiciansاِنْifكَانُوْاthey areهُمُthey areالْغٰلِبِیْنَ the victorious فَلَمَّاSo whenجَآءَcameالسَّحَرَةُthe magiciansقَالُوْاthey saidلِفِرْعَوْنَto FiraunاَىِٕنَّIs thereلَنَاfor usلَاَجْرًاa rewardاِنْifكُنَّاwe areنَحْنُwe areالْغٰلِبِیْنَ the victorious قَالَHe saidنَعَمْYesوَ اِنَّكُمْand indeed youاِذًاthenلَّمِنَsurely (will be) ofالْمُقَرَّبِیْنَ the ones who are brought near قَالَSaidلَهُمْto themمُّوْسٰۤیMusaاَلْقُوْاThrowمَاۤwhatاَنْتُمْyouمُّلْقُوْنَ (are) going to throw فَاَلْقَوْاSo they threwحِبَالَهُمْtheir ropesوَ عِصِیَّهُمْand their staffsوَ قَالُوْاand saidبِعِزَّةِBy the mightفِرْعَوْنَ(of) Firaunاِنَّاindeed weلَنَحْنُsurely weالْغٰلِبُوْنَ (are) the victorious فَاَلْقٰیThen threwمُوْسٰیMusaعَصَاهُhis staffفَاِذَاand behold!هِیَItتَلْقَفُswallowedمَاwhatیَاْفِكُوْنَۚۖthey falsified فَاُلْقِیَThen fell downالسَّحَرَةُthe magiciansسٰجِدِیْنَۙprostrate قَالُوْۤاThey saidاٰمَنَّاWe believeبِرَبِّin (the) Lordالْعٰلَمِیْنَۙ(of) the worlds رَبِّLordمُوْسٰی(of) Musaوَ هٰرُوْنَ and Harun قَالَHe saidاٰمَنْتُمْYou believedلَهٗin himقَبْلَbeforeاَنْ[that]اٰذَنَI gave permissionلَكُمْ ۚto youاِنَّهٗIndeed heلَكَبِیْرُكُمُ(is) surely your chiefالَّذِیْwhoعَلَّمَكُمُhas taught youالسِّحْرَ ۚthe magicفَلَسَوْفَso surely soonتَعْلَمُوْنَ ؕ۬you will knowلَاُقَطِّعَنَّI will surely cut offاَیْدِیَكُمْyour handsوَ اَرْجُلَكُمْand your feetمِّنْofخِلَافٍopposite sidesوَّ لَاُصَلِّبَنَّكُمْand I will surely crucify youاَجْمَعِیْنَۚall قَالُوْاThey saidلَاNoضَیْرَ ؗharmاِنَّاۤIndeed weاِلٰیtoرَبِّنَاour Lordمُنْقَلِبُوْنَۚ(will) return اِنَّاIndeed weنَطْمَعُhopeاَنْthatیَّغْفِرَwill forgiveلَنَاusرَبُّنَاour Lordخَطٰیٰنَاۤour sinsاَنْbecauseكُنَّاۤwe areاَوَّلَ(the) firstالْمُؤْمِنِیْنَؕ۠(of) the believers

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Translation of Verse 34-51

(26:34) Pharaoh said to the nobles around him: "Surely this man is a skilled magician

(26:35) who wants to drive you out of your land by his magic.²⁹ Tell us, what do you advise us?"³⁰

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

(26:37) to mobilise all skilled magicians."

(26:38) So the magicians were brought together on a particular day at a set time³¹

(26:39) and the people were told: "Will you join the assembly?³²

(26:40) We may perhaps follow the religion of the magicians if they triumph."³³

(26:41) When the magicians came forth (for the encounter) they said to Pharaoh: "Is there a reward for us if we triumph?"³⁴

(26:42) He said: "Yes, you will then become those near-stationed to me."³⁵

(26:43) Moses said to them: "Throw down whatever you wish to throw."

(26:44) Thereupon they threw down their ropes and their rods, and said: "By the glory of Pharaoh, we shall prevail."³⁶

(26:45) Thereafter, Moses threw down his rod and behold, it went about swallowing up all the false devices they had contrived.

(26:46) Thereupon the magicians fell down in prostration,

(26:47) saying: "We (now) believe in the Lord of the Universe,

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

(26:49) Pharaoh said: "You accepted the word of Moses even before I granted you the leave to do so. Surely he is your chief who has taught you magic.³⁸ Soon shall you come to know. I shall cut off your hands and feet on opposite sides and shall crucify all of you."³⁹

(26:50) They said: "We do not care, for we are bound to return to our Lord,

(26:51) and we surely expect that Our Lord will forgive us our sins for we are the first ones to believe."⁴⁰

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Commentary

29. The impact of these two miracles can be judged from the swift change in Pharaoh’s attitude. A moment ago he Had called Moses a madman because of his claim to be a Prophet and his demand that the Israelites be allowed to leave Egypt with him. Pharaoh Had also threatened Moses with imprisonment. But no sooner Had he observed these two signs than he was struck with awe and panicked at the prospect of losing all his kingdom. He, therefore, lost his self-control and spoke with visible nervousness before his own servants and courtiers.

Just consider: here were two individuals of a suppressed nation who stood before the most powerful sovereign of their time. These men Had no military power to support them. The morale of the people to whom they belonged was also very low. Moreover, there was no sign of any internal rebellion in any part of the realm, nor were these two men supported by any foreign power. Under such circumstances, the way Pharaoh instantly reacted to the transformation of Moses’ staff into a snake and to the miracle of the radiant hand was quite extraordinary. The outburst of temper that he displayed at the prospect that these two men would overthrow his kingdom and deprive the ruling clan of their dominion is significant and deserves reflection. Pharaoh’s contention that Moses would do so by magic only shows that he Had become desperate and was in a perplexed state of mind.

This is quite evident from the fact that he Had forgotten that no revolution was ever brought about, nor any country ever conquered, nor any battle ever won, by magic. There-were a great many magicians in Pharaoh’s land who could perform a number of magical feats, but he knew very well that their magic amounted to no more than trickery, which won them some monetary reward, and no more. It was clear that magicians did not even have the power to challenge an ordinary policeman of the kingdom, let alone the kingdom itself.

30. This sentence further betrays Pharaoh’s perplexity. A short while ago he Had pretended to be their Lord who looked upon his courtiers and magicians as his loyal subjects. But in the very next breath he was asking those same people to counsel him on what to do and how to deal with the threat that now confronted him. In other words, he was saying: “My reason has forsaken me, tell me what to do.”

31. In Surah Ta Ha it is mentioned (20:59) that the day fixed for this contest was the Egyptians’ Day of Festivals (Yawm al-ZiNuh), so that the large number of people coming to the festival from all] parts of the country could witness the contest. The time set for the contest was also after sunrise and this was done precisely in order to ensure that the two sides could show their strength in broad daylight and that nothing would become confused on account of darkness reacted to the transformation of Moses’ staff into a snake and to the miracle of the radiant hand was quite extraordinary. The outburst of temper that he displayed at the prospect that these two men would overthrow his kingdom and deprive the ruling clan of their dominion is significant and deserves reflection. Pharaoh’s contention that Moses would do so by magic only shows that he Had become desperate and was in a perplexed state of mind.

This is quite evident from the fact that he Had forgotten that no revolution was ever brought about, nor any country ever conquered, nor any battle ever won, by magic. There-were a great many magicians in Pharaoh’s land who could perform a number of magical feats, but he knew very well that their magic amounted to no more than trickery, which won them some monetary reward, and no more. It was clear that magicians did not even have the power to challenge an ordinary policeman of the kingdom, let alone the kingdom itself.

32. Mere proclamation was not considered enough. Agents were sent all around Egypt persuading people to come and witness the contest. This shows that the news of Moses' miracles in the court had reached the common person and that Pharaoh was afraid that the masses might have been influenced by it.

He wanted to prove to them that the transformation of the staff into a snake amounted to absolutely nothing, that each one of his magicians could also perform a similar feat.

33. This sentence confirms the assumption that the miracles did have an impact on people. The faith of the courtiers who had witnessed Moses' miracles had begun to weaken, as did the faith of those who had only heard about them.

The only thing that could possibly strengthen their faith was for the Egyptian magicians to come up with something on a par with Moses' performance.

Pharaoh and his nobles, therefore, looked upon the forthcoming contest as an event of crucial importance. It was their own heralds who went around telling people that if the magicians won the day, they would be secure from Moses' religion. If not, their religion would be in trouble.

34. This shows how skin-deep was the devotion and loyalty of these so- called defenders of the religious faith of the polytheists. The hollowness of their sincerity is evident from their question: would they receive any material reward if they won the day against Moses?

35. This was the highest reward which the king of the time could confer upon those who effectively supported his religion and religious community not just money but also an esteemed position at the court. Thus, right at the outset, Pharaoh and his magicians, themselves, exposed the great moral difference between a Prophet and a magician. On the one hand, was a member of a suppressed community who had been in hiding for ten years while facing a charge





of murder and who now appeared with impunity in Pharaoh’s court, fearlessly proclaiming that he Had been sent by the Lord of the Universe to demand that Pharaoh let the Israelites go. He also showed no hesitation in boldly arguing with Pharaoh and was not in the least perturbed by his threats. On the other hand, were the magicians who Had been summoned by Pharaoh himself in order to defend the religion of their forefathers and who begged for reward for their service and who were overjoyed to hear that they would indeed be so recompensed with money as well as an honored place at court. Hence the difference between the station” of a Prophet and that of a magician is clearly illustrated. Keeping this distinction in mind, it is impossible for anyone to call a Prophet a magician unless he has transgressed all limits of decency and shame.

36. An omission occurs here, namely that part of the proceedings whereby the magicians, as soon as they heard this, cast down their rods and ropes which appeared to move towards Moses as though they were snakes. This is, however, mentioned on other occasions in the Qur’an: “So when they threw [their rods], they enchanted the eyes of the people, and struck them with awe, and produced a mighty sorcery” (Surah al-A ‘raf 7:116). In Surah Ta Ha this scene is depicted in the following words: “... then suddenly it appeared to Moses, owing to their magic, as if their ropes and staffs were running. So Moses’ heart was filled with fear” (20:66-7).

37. This was not merely an admission of defeat by Pharaoh’s magicians whereby someone of greater skill defeats someone of lesser ability. Their prostration and their proclamation of Faith in the Lord of the Universe before thousands of Egyptians amounted to saying that Moses’ achievements did not belong to the genre of magicians’ tricks; rather, what he did could only have been done with the backing of God’s Power.

38. Here, the purpose of the discourse is to highlight Pharaoh’s obduracy.

It may be recalled that Pharaoh, himself, Had witnessed Moses’s miracles and his own magicians Had testified that Moses’ acts were indeed miracles. Despite this, Pharaoh continued to brand those acts as no more than feats of magic.

Since the context required that Pharaoh’s obduracy be highlighted, only a part of Pharaoh’s statement is mentioned here and the rest omitted. In Surah al- A ‘raf, however, it is narrated in detail that as soon as Pharaoh realized that he was about to lose the contest, he tried to give events a political twist. This he did by spelling out that the magicians Had conspired with Moses so as to deprive him of his kingdom: “Surely this is a plot you have contrived to drive out the rulers from the capital” (7:123). Thus, Pharaoh tried to convince the common people that the magicians’ religious conversion was not a consequence of the miracles they Had witnessed; rather, it was because of a deal they Had struck with Moses before the contest even began; that they Had hatched a plot with the intent of seizing political power and of reaping the advantages brought about by a changing political situation.

39. This dreadful threat was meant to prove Pharaoh’s contention that the magicians Had conspired with Moses. He thought that in order to save their lives, the magicians would immediately confess that they Had been guilty of conspiring and, thus, he would be able to offset the effects of the dramatic events which Had just unfolded before thousands of onlookers. These people Had been brought together to witness the contest by Pharaoh’s own heralds.

who Had gone about announcing that the faith of Egyptians was contingent on the success of the magicians against Moses. If the magicians lost, the force of Moses’ ideas would sweep away both their religious faith and Pharaoh’s kingdom.

40. The magicians, in effect, said: “We have to return in any case to our Lord one day. If you kill us now, it would merely hasten that day — the day of our return to God. So there is nothing for us to be afraid of. In fact, this will open for us the door of forgiveness for we did not hesitate to accept the Truth and we are - the first in this vast gathering to take the initiative and do so.” The magicians’ answer made two things abundantly clear to the crowd that Had been gathered by Pharaoh himself: (i) That Pharaoh was both a liar and crafty, besides being stubborn, He Had himself arranged the contest so that people might reach a conclusive decision regarding whose religious position was true — his or Moses”? But after Moses’ clear victory, instead of honestly accepting his defeat, Pharaoh quickly came up with a conspiracy theory. Then, he threatened the magicians so as to force them to admit to the conspiracy theory which he Had concocted. Had there been even an iota of truth in his assertion, the magicians would not have accepted Moses’ religion at the cost of their own lives. For, as far as the magicians were concerned, it was no longer a question of who would enjoy political power and its benefits, for they were about to lose their lives and that, too, in a horribly painful manner — through the dismemberment of their parts.

Their firmness in their new Faith, in the face of such dreadful threats, conclusively proved. that Pharaoh’s conspiracy theory was absolutely false. It also proved that the magicians were fully convinced that Moses was not just demonstrating magical trickery. The magicians were accomplished people in their own field and were in a position to distinguish between magical feats and miracles. Their firm stand only served to show that they knew that Moses was no magician and that his miracles could only have been performed through the power of the Lord of the’ Universe.

(ii) The second thing which became clear to the multitude was the sudden transformation of the magicians’ moral character. As soon as they came to have Faith in the Lord of the Universe, all that Pharaoh could offer them became trivial and worthless in. their eyes. Moments earlier, they Had pleaded and begged for rewards from Pharaoh in return for helping, the cause of their own ancestral faith. But as soon as they became true believers they rose far above these petty considerations. Not only that, they were now-also willing to suffer terrible physical torture, even death, for the sake of their Faith. What could have been more degrading for the polytheistic creed of the Egyptians and what could have been a more effective way of driving home the Truth that Moses was preaching?