Ta Ha — Verse 57
20:57 · Ta Ha
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قَالَ أَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ أَرۡضِنَا بِسِحۡرِكَ یَـٰمُوسَىٰ ٥٧
qāla aji'tanā litukh'rijanā min arḍinā bisiḥ'rika yāmūs
Ta Ha / Ta Ha (20:57)
He said, ‘Have you come to drive us from our land with your sorcery, Moses
qāla aji'tanā litukh'rijanā min arḍinā bisiḥ'rika yāmūs
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Tafsir Commentary
Fir`awn describes Musa's Proofs as being Magic and Their Agreement to hold a Contest
Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, "This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us." Fir`awn then said, "Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing."
فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً
(so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.' With this, Musa said to them,
مَوْعِدُكُمْ يَوْمُ الزِّينَةِ
(Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year's festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said,
وَأَن يُحْشَرَ النَّاسُ
(and let the people assemble) meaning all of them.
ضُحًى
(when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, "The day of their festivity was the day of `Ashura'." As-Suddi, Qatadah and Ibn Zayd said, "It was the day of their great celebration." Sa`id bin Jubayr said, "It was the day of their great bazzar." These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, "It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not."
He said ‘Have you come to us so that you may expel us from our land Egypt and so that kingship over it may be yours by your sorcery O Moses?
قال فرعون: هل جئتنا - يا موسى - لتخرجنا من ديارنا بسحرك هذا؟
يقول تعالى مخبرا عن فرعون أنه قال لموسى حين أراه الآية الكبرى وهى إلقاء عصاه فصارت ثعبانا عظيما ونزع يده من تحت جناحه فخرجت بيضاء من غير سوء فقال هذا سحر جئت به لتسحرنا وتستولي به على الناس فيتبعونك وتكاثرنا بهم ولا يتم هذا معك.
( قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ ياموسى )أى : قال فرعون لموسى على سبيل التهديد والوعيد : يا موسى أجئتنا من المكان الذى هربت إليه ، ومعك هذه الآيات التى رأيناها ، لكى تخرجنا من أرضنا التى عشنا فيها وهى أرض مصر بسبب ما أظهرته أمامنا من سحر وفخة يد .وسمى اللعين ما جاء به موسى - عليه السلام - من معجزات سحرا ، ليزيل من أذهان قومه أثر هذه المعجزات الباهرة .وقال : ( لِتُخْرِجَنَا مِنْ أَرْضِنَا ) ليحمل أتباعه على الوقوف فى وجه موسى بإبراز أن موسى جاء ليحتل أرضهم ، ويحوز أموالهم ، ويجعل السلطان لغيرهم .وقد تكرر هذا المعنى فى آيات كثيرة منه قوله - تعالى - : ( قَالَ لِلْمَلإِ حَوْلَهُ إِنَّ هذا لَسَاحِرٌ عَلِيمٌ يُرِيدُ أَن يُخْرِجَكُمْ مِّنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ ) وقوله - سبحانه - : ( قالوا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ آبَاءَنَا وَتَكُونَ لَكُمَا الكبريآء فِي الأرض وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ ).
القول في تأويل قوله تعالى : وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (56)يقول تعالى ذكره: ولقد أرينا فرعون آياتنا، يعني أدلتنا وحججنا على &; 18-322 &; حقيقة ما أرسلنا به رسولينا، موسى وهارون إليه كلها( فَكَذَّبَ وَأَبَى ) أن يقبل من موسى وهارون ما جاءا به من عند ربهما من الحق استكبارا وعتوّا.
( قال ) يعني فرعون ( أجئتنا لتخرجنا من أرضنا ) يعني : مصر ، ( بسحرك ياموسى ) أي : تريد أن تغلب على ديارنا فيكون لك الملك وتخرجنا منها .
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَى (57) هذه الجملة متصلة بجملة { قال فما بال القرون الأولى } [ طه : 51 ] وجواب موسى عنها . وافتتاحُها بفعل { قَالَ } وعدم عطفه لا يترك شكّاً في أن هذا من تمام المحاورة .وقوله { أجِئتَنَا لِتُخْرِجَنَا من أرْضِنَا بِسِحْرِكَ } يقتضي أنه أراه آية انقلاب العصا حَيّة ، وانقلاب يَده بيضاء . وذلك ما سمّاه فرعون سِحراً . وقد صُرح بهذا المقتضى في قوله تعالى حكاية عنهما : { قال لئن اتخذت إلهاً غيري لأجعلنك من المسجونين قال أو لو جئتك بشيء مبين قال فأت به إن كنت من الصادقين فألقى عصاه فإذا هي ثعبان مبين ونزع يده فإذا هي بيضاء للناظرين قال للملأ حوله إن هذا لساحر عليم يريد أن يخرجكم من أرضكم بسحره . . . } الآية في سورة [ الشعراء : 29 - 35 ]. وقد استغنى عن ذكره هنا بما في جملة { ولقد أريناه آياتنا كلها } [ طه : 56 ] من العموم الشامل لآية انقلاب العصا حيّة .وإضافته السحرَ إلى ضمير موسى قُصد منها تحقير شأن هذا الذي سمّاه سحراً .وأسنَدَ الإتيان بسحرٍ مثله إلى ضمير نفسه تعظيماً لشأنه . ومعنى إتيانه بالسحر : إحضار السحرة بين يديه
{ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ } زعم أن هذه الآيات التي أراه إياها موسى، سحر وتمويه، المقصود منها إخراجهم من أرضهم، والاستيلاء عليها، ليكون كلامه مؤثرا في قلوب قومه، فإن الطباع تميل إلى أوطانها، ويصعب عليها الخروج منها ومفارقتها.فأخبرهم أن موسى هذا قصده، ليبغضوه، ويسعوا في محاربته
لما رأى الآيات التي أتاه بها موسى قال : إنها سحر ; والمعنى : جئت لتوهم الناس أنك جئت بآية توجب اتباعك والإيمان بك , حتى تغلب على أرضنا وعلينا .
Moses continued to preach to Pharaoh over a long period of time, using rational arguments and also showing him miracles of a physical nature. But Pharaoh did not believe in Moses. In reality, admitting the truth of Moses’s preaching would have amounted to a negation of himself—something which his proud and egoistic mentality would never permit. Pharaoh tried to nullify Moses’s rational arguments by means of irrelevant pleas. On the subject of his miracles, Pharaoh alleged that they were simply magic, i.e., something which had no relevance to God, and insisted that anybody could acquire the necessary expertise to perform such feats. In order to keep up his boastful assertions, he said that he, through his magicians, could perform the same feats or miracles as Moses had demonstrated. After some discussion, it was finally decided that, at the forthcoming national fair, magicians of the country should gather, and there should be a competition between them and Moses before all the people.
The composition of every human being contains, together with the seed, the earth of the place when he will be buried
The words مِنْهَا خَلَقْنَاكُمْ (From this We created you) in verse 55 means that Allah created you from the earth. This verse is addressed to all mankind although it is known that man is created from seed and not from earth, except Sayyidna 'Adam (علیہ السلام) who was created directly from earth. One possible explanation for this is that since Sayyidna 'Adam علیہ السلامٍ is the father of all mankind and was himself created from earth, therefore all his descendants have been similarly described. Others have said that the seed itself is made of earth therefore anything created from the seed is in fact created from the earth. According to Imam al-Qurtubi (رح) the text of the Qur'an clearly indicates that man is created from the earth.
(He said) to Moses: (Hast thou come to drive us out from our land) Egypt (by thy magic, O Moses?