Translation of the Meanings of the Noble Qur'an - English Translation - Dr. Waleed Bleyhesh Omary (in progress) * - Translations’ Index
قَالُواْ يَٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِيَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ
[109] According to al-Saʿdī, they offered him a choice, deluding him into thinking they were certain of overpowering him no matter the circumstance. This was a battle of wits as well as it was one of skill.
Arabic explanations of the Qur’an:
قَالَ بَلۡ أَلۡقُواْۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّهَا تَسۡعَىٰ
﴾66﴿ He said, “Nay, you cast!”[110] Then lo! Their ropes and their staffs, it was made to seem to him by their magic[111] that they moved swiftly.[112]
[110] This unequivocal answer conveys firm confidence (Riḍā).
[111] al-Shinqīṭī remarks that scholars have differed as to the nature of magic—whether it is a real phenomenon or merely a deceptive illusion with no true essence. He concludes that the most accurate position is that magic comprises both: some forms are real in effect, while others are but illusion: “He said: “Cast!” When they cast, they bewitched the eyes of people, gave them the shivers, and they came up with great magic.” (7: 116)
[112] They made their staffs and ropes appear to the onlookers as a great many large snakes (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shinqīṭī, al-ʿAdhb al-Namīr): “…and suddenly their ropes and staffs appeared to him – by their magic – to be slithering.” (20: 66)
[111] al-Shinqīṭī remarks that scholars have differed as to the nature of magic—whether it is a real phenomenon or merely a deceptive illusion with no true essence. He concludes that the most accurate position is that magic comprises both: some forms are real in effect, while others are but illusion: “He said: “Cast!” When they cast, they bewitched the eyes of people, gave them the shivers, and they came up with great magic.” (7: 116)
[112] They made their staffs and ropes appear to the onlookers as a great many large snakes (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shinqīṭī, al-ʿAdhb al-Namīr): “…and suddenly their ropes and staffs appeared to him – by their magic – to be slithering.” (20: 66)
Arabic explanations of the Qur’an:
فَأَوۡجَسَ فِي نَفۡسِهِۦ خِيفَةٗ مُّوسَىٰ
[113] Exegetes differed regarding the cause of his fear. Some, such as Ibn ʿAṭiyyah and others, interpreted it as a natural human response when confronted with a perceived threat. Others interpret that, upon witnessing their magic resembling what he had shown them with the staff, he feared that the matter might become confused for the people and that they would not Believe—a view attributed to Ibn al-Jawzī, Ibn Kathīr, and Ibn ʿĀshūr. al-Rāzī, for his part, explores additional plausible causes for such apprehension to have overtaken Moses (عليه السلام).
Arabic explanations of the Qur’an:
قُلۡنَا لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ
Arabic explanations of the Qur’an:
وَأَلۡقِ مَا فِي يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَٰحِرٖۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ
﴾69﴿ And cast that which is in your right hand; it shall gobble up that which they have wrought. Verily, what they have wrought is but a magician’s trick, and the magician prospers not wheresoever he goes.”
Arabic explanations of the Qur’an:
فَأُلۡقِيَ ٱلسَّحَرَةُ سُجَّدٗا قَالُوٓاْ ءَامَنَّا بِرَبِّ هَٰرُونَ وَمُوسَىٰ
﴾70﴿ And the magicians were cast down in prostration; they said, “We Believe in the Lord of Hārūn and Mūsā!”[114]
[114] Being deeply versed in their craft, the moment Moses (عليه السلام) cast down his staff and it devoured their rods and ropes, they knew with absolute certainty that this was no sorcery or illusion, but the manifest Truth—a miracle from the True God, Who says to a thing, “Be!” and it is. They immediately fell down in prostration to the Lord of Moses and Aaron (عليهما السلام) (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī). al-Qurṭubī comments on the reason behind the sudden submission of the magicians, stating: “˹It was˺ due to what they saw of the tremendous matter and the shattering of natural order through the staff—for it devoured all that they had deceitfully conjured of ropes and rods… then it returned to being a staff, and none knew where the ropes and rods had vanished to except Allah, the Exalted!”
Arabic explanations of the Qur’an:
قَالَ ءَامَنتُمۡ لَهُۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِي عَلَّمَكُمُ ٱلسِّحۡرَۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَٰفٖ وَلَأُصَلِّبَنَّكُمۡ فِي جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابٗا وَأَبۡقَىٰ
﴾71﴿ Said he (Pharoah), “Have you Believed in him before I granted you leave?[115] Surely, he is your master who taught you magic![116] Yet surely, I shall cut off your hands and your feet on opposite sides, and surely, I shall crucify you upon the trunks of palm trees;[117] and surely you shall know who of us[118] is sterner in torment and more lasting!”
[115] Given his self-proclaimed grandeur, Pharaoh was deeply offended by this overt act of defiance; he deemed it insolence on his people’s part and a brazen affront to his very person (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Hence, he framed their offence not as the act of believing itself, but merely as having done so without his permission—thus betraying both his insecurity and his inability to challenge the truth of that Belief outright (cf. Ibn ʿAṭiyyah).
[116] Pharaoh proclaimed that Moses (عليه السلام) was their great master and chief—the one who had taught them magic. They had, he alleged, conspired with him in advance so that he might defeat them, all as a plot against Pharaoh and his people (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī). Ibn ʿĀshūr explains this as a classic case of psychological manipulation and strategic deflection—a desperate bid to preserve authority in the face of truth. He inferred from their hasty surrender that they had prearranged the outcome with Moses (عليه السلام), and so merely feigned defeat. Pharaoh’s objective was to convince the onlookers that Moses (عليه السلام) had produced nothing beyond the magicians’ reach, thereby sowing doubt in the hearts of those who had just witnessed the Signs. It is an age-old tactic: the defeated inventing a feeble excuse. Similar are the claims of the condemned that judges were bribed, or the accusations of defeated nations that their generals betrayed them. This reflex to fabricate self-justifying narratives in the face of undeniable truth is a universal impulse—one that transcends time, power, and place.
[117] Pharaoh’s resort to such savage and deliberately engineered punishments betrays his failure to command loyalty through persuasion. This was no act of justice or deterrence—it was pure terror, a calculated exercise in psychological warfare. Aware that belief in Moses was gaining emotional and moral momentum, Pharaoh turned to spectacular violence in a desperate bid to halt it. As al-Shinqīṭī explains, Pharaoh swore he would sever their hands and feet on opposite sides, a punishment far more debilitating than amputation on the same side. When limbs are removed from opposing sides, both flanks of the body are rendered dysfunctional: the right side weakened by the loss of the hand, the left by the loss of the foot. He also threatened to crucify them on the trunks of palm trees—whose coarse rugged bark intensifies the agony—making the ordeal all the more brutal and humiliating.
Ibn ʿĀshūr offers further insight into the phrasing: the use of the preposition “في” with the verb “لَأُصَلِّبَنَّكُمْ”—despite crucifixion occurring on the trunk rather than in it—is intended to evoke the image of complete and forceful affixation. It suggests a crucifixion so intense that the victim appears embedded within the trunk, as though contained by it. Therefore, “في” functions as a secondary metaphor, derived from a primary metaphor in which the semantic relationship of في substitutes for that of على, intensifying the sense of embeddedness and severity.
[118] Exegetes have differed concerning Pharaoh’s intent in the pronoun “us”: was he referring to himself and the Lord of Moses—Who is, God Almighty—or to himself and Moses (عليه السلام)? al-Shinqīṭī explains: “…some of the people of knowledge have said: the phrase “who of us” refers to either me (Pharaoh) or the Lord of Moses—meaning: “Is it I or the Lord of Moses who is more severe in punishment and more enduring?” al-Qurṭubī limits his commentary to this meaning. According to this, Pharaoh is claiming that his punishment is more severe and more lasting than the punishment of God! This is akin to his saying: “I am your lord, the most high.” (79: 24), and: “I do not know for you any god other than me.” (28: 38), and: “If you take a god besides me, I shall surely make you among the imprisoned!” (26: 29). Others, however, interpret the verse to mean: “Is it I or Moses who is more severe in punishment and more lasting?”—and on this reading, the intent is mockery of Moses, by way of belittling him, implying that he is weak and incapable of punishing anyone who disobeys him. This is akin to his other derisive remark: “Am I not better than this one who is despicable?” (43: 52)
[116] Pharaoh proclaimed that Moses (عليه السلام) was their great master and chief—the one who had taught them magic. They had, he alleged, conspired with him in advance so that he might defeat them, all as a plot against Pharaoh and his people (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī). Ibn ʿĀshūr explains this as a classic case of psychological manipulation and strategic deflection—a desperate bid to preserve authority in the face of truth. He inferred from their hasty surrender that they had prearranged the outcome with Moses (عليه السلام), and so merely feigned defeat. Pharaoh’s objective was to convince the onlookers that Moses (عليه السلام) had produced nothing beyond the magicians’ reach, thereby sowing doubt in the hearts of those who had just witnessed the Signs. It is an age-old tactic: the defeated inventing a feeble excuse. Similar are the claims of the condemned that judges were bribed, or the accusations of defeated nations that their generals betrayed them. This reflex to fabricate self-justifying narratives in the face of undeniable truth is a universal impulse—one that transcends time, power, and place.
[117] Pharaoh’s resort to such savage and deliberately engineered punishments betrays his failure to command loyalty through persuasion. This was no act of justice or deterrence—it was pure terror, a calculated exercise in psychological warfare. Aware that belief in Moses was gaining emotional and moral momentum, Pharaoh turned to spectacular violence in a desperate bid to halt it. As al-Shinqīṭī explains, Pharaoh swore he would sever their hands and feet on opposite sides, a punishment far more debilitating than amputation on the same side. When limbs are removed from opposing sides, both flanks of the body are rendered dysfunctional: the right side weakened by the loss of the hand, the left by the loss of the foot. He also threatened to crucify them on the trunks of palm trees—whose coarse rugged bark intensifies the agony—making the ordeal all the more brutal and humiliating.
Ibn ʿĀshūr offers further insight into the phrasing: the use of the preposition “في” with the verb “لَأُصَلِّبَنَّكُمْ”—despite crucifixion occurring on the trunk rather than in it—is intended to evoke the image of complete and forceful affixation. It suggests a crucifixion so intense that the victim appears embedded within the trunk, as though contained by it. Therefore, “في” functions as a secondary metaphor, derived from a primary metaphor in which the semantic relationship of في substitutes for that of على, intensifying the sense of embeddedness and severity.
[118] Exegetes have differed concerning Pharaoh’s intent in the pronoun “us”: was he referring to himself and the Lord of Moses—Who is, God Almighty—or to himself and Moses (عليه السلام)? al-Shinqīṭī explains: “…some of the people of knowledge have said: the phrase “who of us” refers to either me (Pharaoh) or the Lord of Moses—meaning: “Is it I or the Lord of Moses who is more severe in punishment and more enduring?” al-Qurṭubī limits his commentary to this meaning. According to this, Pharaoh is claiming that his punishment is more severe and more lasting than the punishment of God! This is akin to his saying: “I am your lord, the most high.” (79: 24), and: “I do not know for you any god other than me.” (28: 38), and: “If you take a god besides me, I shall surely make you among the imprisoned!” (26: 29). Others, however, interpret the verse to mean: “Is it I or Moses who is more severe in punishment and more lasting?”—and on this reading, the intent is mockery of Moses, by way of belittling him, implying that he is weak and incapable of punishing anyone who disobeys him. This is akin to his other derisive remark: “Am I not better than this one who is despicable?” (43: 52)
Arabic explanations of the Qur’an:
قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَٰتِ وَٱلَّذِي فَطَرَنَاۖ فَٱقۡضِ مَآ أَنتَ قَاضٍۖ إِنَّمَا تَقۡضِي هَٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ
﴾72﴿ They said, “We shall never prefer you over what has come unto us of the clear proofs,[119] nor over Him who originated us.[120] So decree whatever you decree; you but decree ˹for˺ this life of the world.[121]
[119] They openly renounced Pharaoh’s authority and refused to exchange the Truth for reward, safety, or allegiance. Their declaration signifies the moment faith took hold in their hearts with such certainty that neither fear of punishment nor hope of gain could sway them.
[120] They meant God Almighty—Who created them, brought them forth from nonexistence, and originated their creation from clay—thereby alluding to the truth that He alone is truly deserving of worship and submission (cf. al-Ṭabarī, al-Wāḥidī, Abū al-Suʿūd, al-Qāsimī).
[121] That is, they effectively said: You may well execute your decree, exert your power over us, and punish us in this fleeting worldly life—but your punishment is passing and perishable; it shall neither endure nor harm us in truth. As for the Hereafter—the enduring life—you hold no command nor dominion over us there. It is in that realm that we place our hope for the everlasting reward from our Lord (cf. al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr).
[120] They meant God Almighty—Who created them, brought them forth from nonexistence, and originated their creation from clay—thereby alluding to the truth that He alone is truly deserving of worship and submission (cf. al-Ṭabarī, al-Wāḥidī, Abū al-Suʿūd, al-Qāsimī).
[121] That is, they effectively said: You may well execute your decree, exert your power over us, and punish us in this fleeting worldly life—but your punishment is passing and perishable; it shall neither endure nor harm us in truth. As for the Hereafter—the enduring life—you hold no command nor dominion over us there. It is in that realm that we place our hope for the everlasting reward from our Lord (cf. al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَٰيَٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِۗ وَٱللَّهُ خَيۡرٞ وَأَبۡقَىٰٓ
﴾73﴿ Verily, we have Believed in our Lord, that He may forgive us our sins and that to which you compelled us of magic[122]—Allah is better and more enduring.”[123]
[122] Their statement appears to conflict with other ayas suggesting they acted willingly (cf. 26: 41–42; 7: 113–114). Scholars have resolved this in two main ways: (1) Pharaoh coerced them to leave their homes and confront Moses (عليه السلام), but their actual performance of magic was voluntary—hence, coercion applies to the beginning, and willing participation to the end (cf. 26: 36; 7: 111); (2). Pharaoh compelled them from childhood to learn and teach magic, and it is that early coercion they referred to (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī).
[123] This resolute declaration stands in direct rebuttal to Pharaoh’s earlier boast: “…you shall surely come to know which of us is more severe in punishment and more enduring.” In effect, they proclaimed: Allah is better than you, and His decree more enduring than yours. His reward surpasses your favour, and His punishment is far more severe than your threats (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr).
[123] This resolute declaration stands in direct rebuttal to Pharaoh’s earlier boast: “…you shall surely come to know which of us is more severe in punishment and more enduring.” In effect, they proclaimed: Allah is better than you, and His decree more enduring than yours. His reward surpasses your favour, and His punishment is far more severe than your threats (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
إِنَّهُۥ مَن يَأۡتِ رَبَّهُۥ مُجۡرِمٗا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحۡيَىٰ
﴾74﴿ [124]Verily, whosoever comes to his Lord as a criminal,[125] for him shall be Hell: he shall neither die therein nor live.[126]
[124] Some exegetes—including al-Ṭabarī, Ibn Kathīr, and al-Shawkānī—deem that the next three ayas form part of the magician’s speech to Pharaoh, serving as an admonition. Others, such as al-Wāḥidī and Ibn ʿĀshūr, regard it as a Divine address to the Prophet (ﷺ), highlighting Pharaoh’s wickedness and the righteousness of the magicians. al-Qurṭubī adds that it may be inspired speech granted to them by God upon their Belief (cf. Ibn ʿAṭiyyah, al-Bayḍāwī, al-Qurṭubī).
[125] al-Mujrim (the criminal) is one who commits a jarīmah (crime), which refers to sin and wicked action. In the terminology of the Qur’ān, al-mujrim refers to the Denier, as in: “Indeed, those who committed crimes used to laugh at those who Believed.” (83: 29) (cf. Ibn ʿĀshūr, al-Qaṣṣāb; al-Nukat al-Dāllah ʿalā al-Bayān).
[126] What intensifies the punishment of the Deniers is the very nature of their existence in Hell: a suspended state where death offers no escape and life brings no joy—only perpetual suffering without relief or reward (cf. al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, al-Saʿdī): “But those who Denied—for them is the Fire of Hell: it shall not be decreed that they should die, so they might find rest, nor shall its torment be lightened for them. Thus, do We recompense every stubborn ingrate.” (35: 36)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of God (ﷺ) said: “As for the people of the Fire who are its rightful dwellers, they shall neither die therein nor live. But as for a people whom the Fire has touched due to their sins—or he said: their transgressions—then it shall cause them to die a death. And when they become as charcoal, permission shall be granted for intercession. So they shall be brought forth in groups, scattered upon the rivers of Paradise. Then it shall be said: “O people of Paradise, pour over them water.” And they shall grow like the seed that sprouts in the silt carried by the flood.” (Muslim: 185)
[125] al-Mujrim (the criminal) is one who commits a jarīmah (crime), which refers to sin and wicked action. In the terminology of the Qur’ān, al-mujrim refers to the Denier, as in: “Indeed, those who committed crimes used to laugh at those who Believed.” (83: 29) (cf. Ibn ʿĀshūr, al-Qaṣṣāb; al-Nukat al-Dāllah ʿalā al-Bayān).
[126] What intensifies the punishment of the Deniers is the very nature of their existence in Hell: a suspended state where death offers no escape and life brings no joy—only perpetual suffering without relief or reward (cf. al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, al-Saʿdī): “But those who Denied—for them is the Fire of Hell: it shall not be decreed that they should die, so they might find rest, nor shall its torment be lightened for them. Thus, do We recompense every stubborn ingrate.” (35: 36)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of God (ﷺ) said: “As for the people of the Fire who are its rightful dwellers, they shall neither die therein nor live. But as for a people whom the Fire has touched due to their sins—or he said: their transgressions—then it shall cause them to die a death. And when they become as charcoal, permission shall be granted for intercession. So they shall be brought forth in groups, scattered upon the rivers of Paradise. Then it shall be said: “O people of Paradise, pour over them water.” And they shall grow like the seed that sprouts in the silt carried by the flood.” (Muslim: 185)
Arabic explanations of the Qur’an:
جَنَّٰتُ عَدۡنٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ
﴾76﴿ Gardens of Eternity,[127] beneath which rivers flow, abiding therein forever; that is the reward of him who has purified himself.[128]
[127] Jannātu ʿAdn (lit. Gardens of Eternal Residence) (cf. al-Ṭabarī, Ibn Kathīr, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Abū Mūsā al-Ashʿarī (h) narrated that the Prophet (ﷺ) said: “In the Gardens of Eternity, ˹there are˺ two gardens-their utensils and all that is there is made of silver; ˹and another˺ two gardens-their utensils and all that is there is made of gold. Nothing separates its dwellers from seeing their Lord except the Mantle of Loftiness on His Face.” (al-Bukhārī: 4878, Muslim: 180)
[128] That is, one who purifies his soul from denial, idolatry, and sin, and nurtures it with faith and righteous action (cf. Ibn Kathīr, al-Shawkānī, al-Saʿdī): “Successful indeed is the one who purifies it ˹his soul˺!” (91: 9)
[128] That is, one who purifies his soul from denial, idolatry, and sin, and nurtures it with faith and righteous action (cf. Ibn Kathīr, al-Shawkānī, al-Saʿdī): “Successful indeed is the one who purifies it ˹his soul˺!” (91: 9)
Arabic explanations of the Qur’an:
Translation of the Meanings of the Noble Qur'an - English Translation - Dr. Waleed Bleyhesh Omary (in progress) - Translations’ Index
Translated by Dr. Waleed Bleyhesh Omary