08. THE QUR'AN IS IN PERFECT ORDER!
The study of the Quran, its analysis, extracting principles and conclusions from its Gems are surveyed.
The Qur'an is like an ocean and each one of us is a diver. Whenever each one of us dives into the ocean, we come back with different treasures. Some people find pearls, some find corals, some find amazing creatures. Everyone finds different treasures. The Qur'an is full of astounding miracles. The historian thinks the Qur'an is beautiful because of history. The Faqeeh thinks it is beautiful because of the laws. The Linguist thinks it is beautiful because of its linguistics. The Scientist think its a miracle because of its scientific miracles. The Qari thinks it is a miracle because of its recitation. Everyone finds different layers and aspects of beauty in the Qur'an. The Qur'an is a miracle because of all of these reasons at the same time. We cannot limit the Qur'an's miracle to any one thing that we find miraculous. We can never fathom the true depths of the ocean of Qur'an. The Qur'an is full of beauty, and all of us appreciate different aspects of this beauty. Even our best of efforts are limited by our human potential, and the Qur'an is far beyond our potential. The Qur'an just asks us to think and reflect, and not to "know". We can never claim that our understanding of Qur'an is perfect.
The non muslims view the arrangement of the Qur'an as chaotic because they are unable to understand the order. According to most scholars, the order of the Surahs is divine. It is in the order Allah intended it to be. The One who put the whole Universe and every element in perfect order, is capable of organising the Qur'an in perfect order. This is part of the perfection of Allah's word. Historical evidence shows that the whole Qur'an was recited by RasulAllah SAWW in the presence of Zain Ibn Thabit, and he was in charge of compiling the Quran at the time of Hazrat Usman R.A, in the same order. Moreover, Allah says in the Qur'an:
Surah
Surah comes from the word Sawra=sharp eyesight" or "far reaching view of something".
Soor= outer fortress walls around the city (ancient city)
Tasawwara= to climb up
A city is composed of many different elements and landscapes e.g. streets, buildings, residential areas, commercial areas, recreation spots etc. When we climb the outer walls of the city, we see a beautiful scenery. All the different elements of a city come together and complement each other to form a complete interconnected network. Similarly, a Surah has many different themes but all of them are interconnected to form a beautiful unit. Every piece works together with all other pieces to complete the picture. Moreover, every city is unique so when you travel, you realise when you have entered a different city. There are some common elements between all cities, but some elements that distinguish the cities.
HOW IS THE QUR'AN ORGANISED?
The Qur’an is made up of 114 Surahs. Some are Makki(approximately 2/3rd) and some are Madani. Some people call Surah Chapters, but Surah and Chapters are distinctively different from one another. Here’s why:
- Chapters have a chronological order; the earliest writing is placed at the beginning and continued on with the later piece. But is the earliest Surah placed in the beginning of the Qur’an then followed with later revelations? If the Qur’an is in a historic chronology order, it would have “Iqra bismi Rabbi kal-ladhi khalaqa.” in the beginning, and some of the ayat of Surah Al-Baqarah at the very end. One of the last ayaat revealed were those about Riba, and they are in Surah baqarah. So the Qur’an is not in a Chapter-order, nor by size, nor by subject.
- Chapters will not repeat the same concepts that have been mentioned previously. At most, if the previous concept is required to be mentioned again, a footnote will simply be placed: “Refer back to Chapter so-and-so”. The idea of Chapters is to build an argument in a chronological order. But the Qur’an repeats many principles and reminders again, and again, and again.
- Thirdly, a book will not make sense if the sequence of the chapter is altered eg. Chapter 10 is placed as Chapter 1, and vice versa. So if a person studies Chapter 10 first, then goes to Chapter 1, he will get very confused. But is it possible for a person to only study Surah Al-Kauthar, yet still makes sense? Yes – again, because it’s not a Chapter.
- Chapters also have a title, which summarizes everything about the content of the Chapter. The Qur’an doesn’t do that.
The non muslims view the arrangement of the Qur'an as chaotic because they are unable to understand the order. According to most scholars, the order of the Surahs is divine. It is in the order Allah intended it to be. The One who put the whole Universe and every element in perfect order, is capable of organising the Qur'an in perfect order. This is part of the perfection of Allah's word. Historical evidence shows that the whole Qur'an was recited by RasulAllah SAWW in the presence of Zain Ibn Thabit, and he was in charge of compiling the Quran at the time of Hazrat Usman R.A, in the same order. Moreover, Allah says in the Qur'an:
Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian. (15:9)
But this is an honored Qur'an. [Inscribed] in a Preserved Slate. (85:21-22)
Qur'an refers to something that is recited, and Kitab refers to something that is written. Qur'an was already preserved in Lauh e Mahfooz(the guarded tablet) but it was revealed to us gradually over 23 years. Allah uses "that" to refer to Kitab, the written medium, and "this" to refer to Qur'an, the spoken medium. Whatever is engraved on a tablet is set in stone. By calling Qur'an as something guarded in Lauh e Mahfooz, Allah implies that it is in a preserved divine order.
Moreover, when we ponder over the Surahs of the Qur'an, we can appreciate the perfect organisation of the Qur'an. Take Surah Al Isra and Surah Al Kahf for example:
Surah Kahf and Surah Al Isra:
Moreover, when we ponder over the Surahs of the Qur'an, we can appreciate the perfect organisation of the Qur'an. Take Surah Al Isra and Surah Al Kahf for example:
Surah Isra is 111 ayahs.
Apart from the first ayah, the remaining 110 ayahs end with alif.
It begins with the word Subhan and ends with "Kabbirhu takbeera".
The abd/messenger traveled to get the message directly from Allah (Mairaj).
It begins with discussion of Jews.
In the middle of both these Surahs, Allah talks about Adam AS and Iblees AS. Surah Isra was about Jews so Allah mentioned that Iblees showed kibr and refused to bow to Adam AS.
We can learn Allah through His names, creations and revelation. The second last ayah mentions Asma ul Husna.
Surah kahf is 110 ayahs.
All ayahs end with an alif.
It begins with Al Hamd and ends with "La yushrik".
It begins with the message of Allah coming down on his abd.
It begins with the mention of Christians.
Surah Kahf was a reference to Christians who had incorrect knowledge, so Allah clarified that Iblees was a Jinn, not an angel.
Surah Kahf second last ayah mentions creation and revelation.
Apart from the first ayah, the remaining 110 ayahs end with alif.
It begins with the word Subhan and ends with "Kabbirhu takbeera".
The abd/messenger traveled to get the message directly from Allah (Mairaj).
It begins with discussion of Jews.
In the middle of both these Surahs, Allah talks about Adam AS and Iblees AS. Surah Isra was about Jews so Allah mentioned that Iblees showed kibr and refused to bow to Adam AS.
We can learn Allah through His names, creations and revelation. The second last ayah mentions Asma ul Husna.
Surah kahf is 110 ayahs.
All ayahs end with an alif.
It begins with Al Hamd and ends with "La yushrik".
It begins with the message of Allah coming down on his abd.
It begins with the mention of Christians.
Surah Kahf was a reference to Christians who had incorrect knowledge, so Allah clarified that Iblees was a Jinn, not an angel.
Surah Kahf second last ayah mentions creation and revelation.
09. ORDER WITHIN A SURAH
A perfect order exists in the last ten surahs, in their inter-relationships, and is indicative of the Quran overall. Through the common thread shared in the legacy of Ibrahim, they serve as examples of this Divine unparalleled order.
SEQUENCE OF LAST 10 SURAHS IN QUR'AN:
Surah Quraysh is about Allah protecting Quraysh and giving them economic prosperity.
These two Surahs combined are a fulfilment of Ibrahim AS's dua about Makkah, while building the House of Allah:
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
And (remember) when Ibrahim (Abraham) said: "O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols. (Ibrahim:35)
So Allah asks people to pray to the Rabb of the House of Allah.
Surah Maun remind people that they are supposed to fulfil the legacy of Ibrahim AS i.e. worshiping Allah sincerely, generosity and care for people. Allah condemns the people who do not pray sincerely and refuse to give people even Maun (little things), so they are not following Ibrahim AS's legacy.
Surah Kawthar is a reference to RasulAllah SAWW because he is worthy of the legacy of Ibrahim AS. He is asked to pray and sacrifice for Allah (the legacy of Ibrahim AS). Allah said the enemy is Abtar. Abtar means cut off and has many meaning in Tafaseer but it can also mean: the enemy is cut off from RasulAllah SAWW although both were Quraysh.
Surah Kafiroon emphasises that RasulAllah SAWW has a different path from the Mushrikeen, so he says "You go your way, I go my way". This is an open declaration of conflict and war against the shirk of Quraysh.
Surah Fath reveals who the victor will be in this conflict. There were no indications that Islam will win at that point, as Muslims were few in number and fighting for survival. The Muslims didn't have any manifest signs to point towards their eventual victory.
Surah Lahb makes an example out of Abu Lahb, the worst enemy of Islam. This was a manifest sign as Abu Lahb was one of the most powerful people in Makkah. It was an indication of the eventual victory of Muslims.
Surah Ikhlaas is reminding us of the legacy of Ibrahim AS: Tawheed. Allah is reminding us of the true purpose of our struggle and rectifying our ikhlaas and niyyah. When you have been in a state of Jihad/war for a long time, you sometimes forget your real purpose and motivation, so a reminder is pertinent.
Now that you have established the Oneness of God, and achieved victory over non muslims, it is possible that you might lose your way. We need to protect our Imaan from attacks that come from outside and those that come from within.
Surah Falaq protects us from attacks that come from outside.
Surah Naas protects us from attacks that come from inside. The shayateen whisper in our Sudoor(chests) and not our qalb(hearts). They don't have access to our hearts unless we open the door for them.
ORDER WITHIN A SURAH
A SURVEY OF SOME LITERARY FEATURES OF SURAH YOUSUF:
The answers to all problems at the beginning of Surah Yusuf, are given at the end of the Surah in reverse order. It is in perfect balance.
INTEGRAL RELATIONSHIPS BETWEEN BEGINNINGS & ENDINGS OF SURAHS
Surah Hijr:
Clarity is not the same as simplicity. The Qur'an mentions that it is clear مبين because it solves many complex problems, but that does not mean that the Qur'an is simple. Allah also says that Allah made the Qur'an easy for remembrance. Qur'an is easy for remembrance, recitation, memorisation, and gaining advice. Towards the end of the Surah, Allah mentions those who tore the Qur'an into pieces i.e. attack against the clarity of the Qur'an that you take ayaat out of context.
Perhaps the disbelievers will wish that they were muslims. When will that happen? Allah says we will interrogate all of them.
Let them eat and enjoy, do whatever they want, and let their false hopes delude them. Allah later says they will soon find out what they used to do.
The disbelievers used to call RasulAllah SAWW majnoon/crazy. Allah says towards the end, we are enough for you against all of them who ridicule you.
10. THE QUR'ANIC WAY OF THINKING
An analysis of oaths equips us with a deeper understanding of their purpose in the Quran. Commonly used as a literary device calling our attentions to something of importance, a selection of oaths is explored.
OATHS
Usually oaths are taken to testify in court, or in a state of anger, or to emphasise your point, or when you are facing negation. In old Arabic, people used to swear to get the attention of people. Allah uses oaths in Qur'an for all of these various reasons.
1. Surah Asr
For every oath, there is an object and a subject. The object is the thing we swear by e.g. I swear by time, and the subject is whatever follows the oath e.g. Indeed mankind is loss. The actual purpose was the "subject" and the purpose of the "object" was to draw attention and prepare you for the subject. The object might also be used as an evidence for the subject. e.g. In Surah Asr, "time running out" is a proof that mankind is in loss.
2. Surah Inshiqaaq
Allah mentions the different stages/progression of the Sun, followed by the night, followed by the moon. Then Allah mentions that you will surely travel from one stage to the next. Our life is a progression from one stage to the next, from the time when we were in our mother's womb, to infancy, to childhood, to adolescence, to adulthood, to middle age, to old age, to death, to resurrection. There is no way out of this cycle. The sky should remind you that you will go from one stage to the next.
Another point of these oaths is that nothing is permanent in this life. We will be judged on our efforts and not based on our outcome.
3. Surah Aadiyaat
عاديات refers to female horses, less than 10, and female horses are usually lighter and faster. Imagine battle horses running at full speed, panting, and striking the ground so intensely that sparks are flying. They are attacking the enemy in the morning, although it is more dangerous in the morning compared to night. They are ready to sacrifice themselves and raising clouds of dust while running. They break through the rows of enemy forces.
Arabs were obsessed with horses, the way our youth is obsessed with cars, so Allah uses the imagery of horses to prove His point. What is our relation to horses? This horse is so loyal to his master that it sees the enemy spears but continues to run towards its death. The horse is willing to sacrifice himself for his master. Allah reminds us that we are ungrateful as we also have Allah as our master. The legacy of Quran is to relate to people when you teach them about deen. Qur'an is not a book of information, but it gives us a way of thinking.
4. Surah Mursalaat
Allah swears by winds. Mursal is used for that which has been released. It is also used for a horse, and horses are often held by the hair on their neck. Allah gives the image of winds that are like a wild horse who has been unleashed and not held by its lock. Aasifaat means that the winds blow violently and do not care what comes in their way. So, the winds are being described as a source of destruction in these ayaat. The winds scatter things and spread them far and wide (Nashr=spread/disperse). The winds carry and disperse clouds, which brings rain. Winds also carry pollen which becomes a source of vegetation. Faariqaat means to maintain precise divisions i.e. which part will be rained upon. So, the winds are a source of death and a source of life. These winds bring contact with reminders.
We are reminded that everything is created for a purpose, including winds. How is it possible then for us to not have a purpose? We are also reminded that Allah brings us rain and water, so that we are able to drink water, and enjoy the fruits and vegetation of earth. We are also reminded that we will also be resurrected on the day of resurrection, the way the water brings earth to life. If we take heed from these reminders, they become a blessing for us and if we ignore these signs, they might become a source of punishment of us. Then, Allah says that we have been promised something that is bound to happen i.e. Allah's mercy or wrath.
11. EXAMPLES IN THE QUR'AN
QUR'ANIC EXAMPLES
Teachers regularly give examples so that we can understand abstract subject matter. A good example is that which is easy to follow, is relatable and leads you to the lesson/point. The purpose of example is to illustrate a point.
1.
This ayah is about people who did shirk and did not believe in after life. If one does not believe in an after life, one has the desire to do something through which their name would be remembered in this life. Humans have the desire of being immortal, and for our name to live on.
The Arabs wanted to live on through their legendary bravery and war skills. "He fell for the sky" was a phrase used for someone who died the death of a coward during war. Allah associated shirk with falling from the sky because this was a source of humiliation for them. Usually, warriors who died such a cowardly death were not even buried, and their bodies were eaten by vultures. Their remains were blown away and scattered by wind to unchartered locations. Allah wanted to paint a picture of humiliation in a way that was relatable for Arabs.
2.
In this ayah, the rocks are being compared to the quloob of people. There are different kinds of people. Some rocks explode on their own, and some take a while to crack. Abu Bakr RA was like a rock that was already gushing with faith (water) so the rock opened and water gushed forth. Umar RA had potential Imaan within him but he was like the rock that cracked after a while, as he took a while to accept Islam. Some people's hearts are only opened up when they are rattled and extremely shaken by something. No water gushed forth because they did not have the power of Imaan yet. The first kind of heart is the heart of someone who has Ihsan, the second is the heart of someone who has Imaan, the third is the heart of someone who has Islam.
3.
Allah sent water from the skies. Then the valleys started becoming flooded. Then, the flood water started carrying the foam(impurities at the surface of the water). There is a transition in the ayah to burning ore in fire, to purify it and utilise it for ornaments and utensils. The foam that is separated through burning refers to the impurities. When Allah strikes the truth against falsehood, the scum/foam will disappear.
The revelation came to Makkah and flooded every house. Some people internalised this message so life comes out of the soil. Some elements of the soil were lifeless and composed of filth so they had no good in them. The filth refers to the disbelievers of Makkah.
In Madinah, the hypocrites were deeply embedded, like the impurities in an ore. They needed to be put under intense temperatures i.e. battles so that the truthful sincere believers could be distinguished from hypocrites.
The first kind of foam came as a result of flood. The second kind of foam came as a result of fire. It was easy to separate believers from Mushrikeen but harder to separate them from the hypocrites. Then, Allah talks about the disappearance of the first kind of foam i.e. disbelievers, but Allah does not mention disappearance of hypocrites. The disbelievers were defeated, but hypocrites continued to remain within Muslims.
12. DIALOGUE IN THE QUR'AN
We end with the literary device of dialogue in Quranic rhetoric in the story of Musa (AS) and Fir’awn. Direct dialogue proves the Quran to be a living text and highlights the overall goal of Divine Speech.
No doubt about it, your master is the ultimate authority and He is always loving and caring. (Authority upon Firawn and love for Musa AS)
When your Master made a call to Musa: Go to the wrongdoing nation. (Which wrongdoing nation?) The nation of Firaun. Don't they have any Taqwa! (Musa AS was wanted by the people of Egypt, and Allah is asking him to go back and face everyone and address the nation).
Musa AS said: I am really afraid that they will call me a liar. My chest becomes tight. (It means that Musa AS might become angry when he is called a liar, because of frustration). My tongue stops moving (when we are overwhelmed by frustration, we are unable to speak clearly. Moreover Musa AS had stutter and it would be triggered by these emotions). Musa AS asked to be aided with Haroon AS. They have a crime registered against me (i.e. murder). Therefore I am afraid that they will kill me. (If it was us, our first concern would have been getting killed. His first concern was not being able to fulfil the mission because the mission was more important than his life. He first mentioned that they might call him a liar and not believe, and he might not be able to speak. Then, he mentioned that he might be killed so he needed help of Haroon AS as backup)
Allah said: No problem (I've got your back). Both of you go (i.e. Musa AS and Haroon AS). Go with our miracles (Allah gave him miracles although he did not ask for many). No doubt, we are with you and we will be listening carefully to all of you (i.e. everyone present at the scene. Allah wants Musa AS to feel that He is close to Musa AS and with him. It also teaches us that we should listen carefully as well as this dialogue is very important). Both of you go to Firaun, and say: we are the messenger of the Lord of the worlds (Messenger implies that both of them are a unit and are inseparable). And say: Let Bani Israel go!
(The next ayah suddenly shifts to Firaun, fast forwarded. Musa AS does not address Firaun in an apologetic manner. This was like a slap on the face of Firaun because he was the king.) He responds: Did we not raise you as a child, and did you not live among us? Did you not do a deed (i.e. committed murder) and you're being a kafir i.e. denying it. (Firaun instead of responding to Musa AS, is trying to make him feel guilty: You want me to tell everyone what you did? Have you forgotten my favours? He wants Musa AS to be grateful to Firaun for not killing him yet.)
Musa AS responded and said: I did that (I am not denying it. He responds to the allegation of murder). I was lost at that time. As a result of what I did, I ran away from all of you when I used to be afraid of all of you. (I am not afraid anymore). My Master gave me firmness and wisdom and appointed me as a messengers. (He responded to Firaun's tangent & change of subject to bring Firaun back to the topic of Allah). Then Musa AS said: you did a favour upon me (by raising me). Are you trying to justify enslaving Bani Israel by giving me that favour? (He brought Firaun back to his second point again. Now Firaun has no option but to engage in responding to these points).
Firaun responds by saying: What Lord of the worlds? (He mockingly used "what" to imply that this god doesn't even exist. Musa AS is not deterred and responds as if the questions were serious). He is the Master of the skies and the earth and whatever is in between, if all of you are looking to be convinced. (Musa AS is defying the king and addressing the remaining audience, which is itself an insult to Firaun. Firaun realises that Musa AS has mentioned a God other than him a few times. He addresses the remaining people because they should have been offended by this statement, as Firaun was officially their god. Nobody defended Firaun against Musa AS. Firaun is very upset with his people now).
Are you people not listening to what he is saying? (Musa AS continues his dawah, ignoring Firaun). He is the Master of all of you, and all your ancestors. (The people of egypt considered the Sun and Moon as Gods and their ancestors as gods too, so this was a denial of their beliefs. Firaun is frustrated and loses his temper.) This messenger of yours, the one who has been sent to all of you, he is Majnoon/crazy. (It appears that the people were already paying heed to his message. Firaun initially attacked Musa AS's character and morality, and now he attacked his sanity. Musa AS was not deterred.) Musa AS continues: He is the master of the east and the west, if you understand. (The east and the west is where the sun rises and sets, and the Egyptians believed that Egypt set between the East and the west. So Musa AS negated Firaun's kingdom)
Firaun says: If you take any other god besides me, I will make sure you are in prison, among others. (He wanted to instill fears into the hearts of all those who were listening to Musa AS. He responded with the threat of force because he had no verbal response to Musa AS's argument. It is a proof that he had already lost the debate. Musa AS realised that Firaun was not going to listen to anything anymore, so he decided to respond in a different manner.) Musa AS: Even if I brought you something very clear? Firaun said: Show me if you're telling the truth. (Firaun had no choice but to accept the challenge, to salvage his ego.) Musa AS threw his staff and it turned into a massive python suddenly. (Thu'baan= python large enough to swallow a goat. Hayya= describes a snake with its fangs sticking out ready to bite and moving around quickly. Jaan= A snake so terrifying that one things it is a jinn. So, people panic at the sight of such a snake.) Then Musa AS took his hand out and it was white.
(Now all the attention is on Musa AS and none of the attention is on Firaun. Firaun is worried that his generals might become impressed with Musa AS and plan a coup against him.) Firaun now spoke exclusively to the chiefs: This no doubt is a knowledgable sorcerer. He wants to get all of you kicked out from your land by doing magic. What is your advice? (Firaun tried to make everyone develop the fear that Musa AS is a threat to their national security. Firaun asked them for their opinion to make them feel special and to keep their loyalty. Firaun did not regularly seek their advice, but here he sought their advice as a sign of his weakness.) They suggest to let Musa and Haroon AS go for now. We will bring the best magicians to respond.
(In the meantime, Musa AS is preaching to the nation of Firaun. Firaun is planning to regain his reputation and overcome his humiliation) . The magicians were gathered for the meeting on a known day. (Firaun sent soldiers door to door, so that everyone would be gathered to witness the defeat of Musa AS.) It was said to the people: Are you gathering? (threateningly). Firaun's campaign was based on promoting magicians as heroes, so people started looking up to magicians. Firaun feared for his own leadership. )
The magicians asked Firaun, will we get paid if we win? Firaun needed them so he said: Yes. and not only will I give you money but I will also give you positions close to me (He offered them political power). The magicians threw their rods and said: By the authority/ glory of Firaun, we are the ones who will win. Then Musa AS threw his staff and it turned into a snake and swallowed everything they had made up. Then, all the sorcerers fell down into prostration. (There are some rocks, when something amazing happens, they crack and water comes out. They had imaan inside but as soon as they saw something beyond magic, they accepted Islam). They say: we believe in the master of all nations and all people. They clarify by saying Rabb of Haroon and Musa AS. Firaun says: You believe in him before I gave you permission? He is your big chief, the one who taught you magic. You people will find out soon enough, first I will cut your arm and legs from opposite sides, then I will hang and crucify you all together (He wanted to set an example for the public). The magicians say: No problem. We are going to return to our master anyway.
When your Master made a call to Musa: Go to the wrongdoing nation. (Which wrongdoing nation?) The nation of Firaun. Don't they have any Taqwa! (Musa AS was wanted by the people of Egypt, and Allah is asking him to go back and face everyone and address the nation).
Musa AS said: I am really afraid that they will call me a liar. My chest becomes tight. (It means that Musa AS might become angry when he is called a liar, because of frustration). My tongue stops moving (when we are overwhelmed by frustration, we are unable to speak clearly. Moreover Musa AS had stutter and it would be triggered by these emotions). Musa AS asked to be aided with Haroon AS. They have a crime registered against me (i.e. murder). Therefore I am afraid that they will kill me. (If it was us, our first concern would have been getting killed. His first concern was not being able to fulfil the mission because the mission was more important than his life. He first mentioned that they might call him a liar and not believe, and he might not be able to speak. Then, he mentioned that he might be killed so he needed help of Haroon AS as backup)
Allah said: No problem (I've got your back). Both of you go (i.e. Musa AS and Haroon AS). Go with our miracles (Allah gave him miracles although he did not ask for many). No doubt, we are with you and we will be listening carefully to all of you (i.e. everyone present at the scene. Allah wants Musa AS to feel that He is close to Musa AS and with him. It also teaches us that we should listen carefully as well as this dialogue is very important). Both of you go to Firaun, and say: we are the messenger of the Lord of the worlds (Messenger implies that both of them are a unit and are inseparable). And say: Let Bani Israel go!
(The next ayah suddenly shifts to Firaun, fast forwarded. Musa AS does not address Firaun in an apologetic manner. This was like a slap on the face of Firaun because he was the king.) He responds: Did we not raise you as a child, and did you not live among us? Did you not do a deed (i.e. committed murder) and you're being a kafir i.e. denying it. (Firaun instead of responding to Musa AS, is trying to make him feel guilty: You want me to tell everyone what you did? Have you forgotten my favours? He wants Musa AS to be grateful to Firaun for not killing him yet.)
Musa AS responded and said: I did that (I am not denying it. He responds to the allegation of murder). I was lost at that time. As a result of what I did, I ran away from all of you when I used to be afraid of all of you. (I am not afraid anymore). My Master gave me firmness and wisdom and appointed me as a messengers. (He responded to Firaun's tangent & change of subject to bring Firaun back to the topic of Allah). Then Musa AS said: you did a favour upon me (by raising me). Are you trying to justify enslaving Bani Israel by giving me that favour? (He brought Firaun back to his second point again. Now Firaun has no option but to engage in responding to these points).
Firaun responds by saying: What Lord of the worlds? (He mockingly used "what" to imply that this god doesn't even exist. Musa AS is not deterred and responds as if the questions were serious). He is the Master of the skies and the earth and whatever is in between, if all of you are looking to be convinced. (Musa AS is defying the king and addressing the remaining audience, which is itself an insult to Firaun. Firaun realises that Musa AS has mentioned a God other than him a few times. He addresses the remaining people because they should have been offended by this statement, as Firaun was officially their god. Nobody defended Firaun against Musa AS. Firaun is very upset with his people now).
Are you people not listening to what he is saying? (Musa AS continues his dawah, ignoring Firaun). He is the Master of all of you, and all your ancestors. (The people of egypt considered the Sun and Moon as Gods and their ancestors as gods too, so this was a denial of their beliefs. Firaun is frustrated and loses his temper.) This messenger of yours, the one who has been sent to all of you, he is Majnoon/crazy. (It appears that the people were already paying heed to his message. Firaun initially attacked Musa AS's character and morality, and now he attacked his sanity. Musa AS was not deterred.) Musa AS continues: He is the master of the east and the west, if you understand. (The east and the west is where the sun rises and sets, and the Egyptians believed that Egypt set between the East and the west. So Musa AS negated Firaun's kingdom)
Firaun says: If you take any other god besides me, I will make sure you are in prison, among others. (He wanted to instill fears into the hearts of all those who were listening to Musa AS. He responded with the threat of force because he had no verbal response to Musa AS's argument. It is a proof that he had already lost the debate. Musa AS realised that Firaun was not going to listen to anything anymore, so he decided to respond in a different manner.) Musa AS: Even if I brought you something very clear? Firaun said: Show me if you're telling the truth. (Firaun had no choice but to accept the challenge, to salvage his ego.) Musa AS threw his staff and it turned into a massive python suddenly. (Thu'baan= python large enough to swallow a goat. Hayya= describes a snake with its fangs sticking out ready to bite and moving around quickly. Jaan= A snake so terrifying that one things it is a jinn. So, people panic at the sight of such a snake.) Then Musa AS took his hand out and it was white.
(Now all the attention is on Musa AS and none of the attention is on Firaun. Firaun is worried that his generals might become impressed with Musa AS and plan a coup against him.) Firaun now spoke exclusively to the chiefs: This no doubt is a knowledgable sorcerer. He wants to get all of you kicked out from your land by doing magic. What is your advice? (Firaun tried to make everyone develop the fear that Musa AS is a threat to their national security. Firaun asked them for their opinion to make them feel special and to keep their loyalty. Firaun did not regularly seek their advice, but here he sought their advice as a sign of his weakness.) They suggest to let Musa and Haroon AS go for now. We will bring the best magicians to respond.
(In the meantime, Musa AS is preaching to the nation of Firaun. Firaun is planning to regain his reputation and overcome his humiliation) . The magicians were gathered for the meeting on a known day. (Firaun sent soldiers door to door, so that everyone would be gathered to witness the defeat of Musa AS.) It was said to the people: Are you gathering? (threateningly). Firaun's campaign was based on promoting magicians as heroes, so people started looking up to magicians. Firaun feared for his own leadership. )
The magicians asked Firaun, will we get paid if we win? Firaun needed them so he said: Yes. and not only will I give you money but I will also give you positions close to me (He offered them political power). The magicians threw their rods and said: By the authority/ glory of Firaun, we are the ones who will win. Then Musa AS threw his staff and it turned into a snake and swallowed everything they had made up. Then, all the sorcerers fell down into prostration. (There are some rocks, when something amazing happens, they crack and water comes out. They had imaan inside but as soon as they saw something beyond magic, they accepted Islam). They say: we believe in the master of all nations and all people. They clarify by saying Rabb of Haroon and Musa AS. Firaun says: You believe in him before I gave you permission? He is your big chief, the one who taught you magic. You people will find out soon enough, first I will cut your arm and legs from opposite sides, then I will hang and crucify you all together (He wanted to set an example for the public). The magicians say: No problem. We are going to return to our master anyway.
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