Moses & Pharaoh encounter

7. Sura al-Araf

The Quranic Text & Ali’s Version:

ثُمَّ بَعَثْنَا مِن بَعْدِهِم مُّوسَى بِآيَاتِنَا إِلَى فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُواْ بِهَا...

7: 103. Then after them We sent Moses with Our signs to Pharaoh and his chiefs,

but they wrongfully rejected them:

...فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ ﴿١٠٣﴾

so see what was the end of those who made mischief.

وَقَالَ مُوسَى ...

7: 104. Moses said:

C1071. The story of Moses is told in many places in the Holy Quran, with a special lesson in each context.

In 2:49-71, the story is an appeal to the Jews from their own scripture and traditions, to show their true place in the religious history of mankind, and how they forfeited it. Here we have an instructive parallelism in that story to the story of Muhammad's mission, -how both these men of Allah had to fight against;

- a foreign foe, arrogant, unjust, faithless, and superstitious, and

- against the same class of internal foe among their own people.

Both of them won through.

- In the case of Moses, the foreign foe was Pharaoh and his Egyptians, who boasted of their earlier and superior civilisation;

- in the case of the Prophet Muhammad the foreign foes were the Jews themselves and the Christians of his day.

Moses led his people nearly to the land of promise in spite of rebellions among his own people;

Muhammad succeeded completely in overcoming the resistance of his own people by his own virtues and firmness of character, and by the guidance of Allah. What was a hope when these Makkan verses were revealed became an accomplishment before the end of his life and mission on earth.

... يَا فِرْعَوْنُ إِنِّي رَسُولٌ مِّن رَّبِّ الْعَالَمِينَ ﴿١٠٤﴾

"O Pharaoh!

I am a Messenger from the Lord of the worlds.

C1072. "Pharaoh" (Arabic, Fir'aun) is a dynastic title, not the name of any particular king in Egypt.

It has been traced to the ancient Hieroglyphic words, Per-da, which mean "Great House." The nun is an "infirm" letter added in the process of Arabisation.

Who was the Pharaoh in the story of Moses?

If the Inscriptions had helped us, we could have answered with some confidence, but unfortunately the Inscriptions fail us.

It is probable that it was an early Pharaoh of the XVIIIth Dynasty, say Thothmes 1, about 1540 B.C.

See Appendix IV. on Egyptian Chronology and Israel, printed at the end of this Surah.

حَقِيقٌ عَلَى أَن لاَّ أَقُولَ عَلَى اللّهِ إِلاَّ الْحَقَّ...

7: 105. "One for whom it is right to say nothing but truth about Allah.

...قَدْ جِئْتُكُم بِبَيِّنَةٍ مِّن رَّبِّكُمْ فَأَرْسِلْ مَعِيَ بَنِي إِسْرَائِيلَ ﴿١٠٥﴾

Now have I come unto you (people), from your Lord with a clear (sign): so let the children of Israel depart along with me."

C1073. Notice that Moses, in addressing Pharaoh and the Egyptians, claims his mission to be not from his God, or his people's God but from "your Lord," from "the Lord of the Worlds." And his mission is not to his people only: "I come unto you (Egyptian people) from your Lord."

"The spirit of our version is entirely different from the spirit of the same story as told in the Old Testament (Exod. chapters 1-15). In Exod. 3:18, the mission of Moses is expressed to be as from "the Lord God of the Hebrews."

The essence of the whole Islamic story is this:

Joseph's sufferings and good fortune were not merely a story in a romance. Joseph was a prophet; his sufferings and his subsequent rise to power and position in Egypt were to be a lesson;

a. to his wicked brothers who sold him into slavery,

b. to his people who were stricken with famine and found a welcome in Egypt, and

c. to the Egyptians, who were arrogant over their high material civilisation, but had yet to be taught the pure faith of Abraham.

Israel prospered in Egypt, and stayed there perhaps two to four centuries. (Renan allows only one century).

Times changed, and the racial bigotry of the Egyptians showed its head again, and Israel was oppressed. Moses was raised up with a threefold mission again;

a. to learn all the learning of the Egyptians and preach Allah's Truth to them as one who had been brought up among themselves,

b. to unite and reclaim his own people, and

c. to rescue them and lead them to a new world, which was to open out their spiritual horizon and lead them to the Psalms of David and the glories of Solomon.

قَالَ إِن كُنتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِن كُنتَ مِنَ الصَّادِقِينَ ﴿١٠٦﴾

7: 106. (Pharaoh) said: "If indeed thou hast come with a sign, show it forth, if thou tellest the truth."

C1074. The ensuing dialogue shows the psychology on the two sides.

Pharaoh is sitting in his court, with his ministers and chiefs around him. In their arrogance they are only amused at the effrontery and apparent revolt of the Israelite leaders, and they rely upon their own superior worldly power, aided by the magic which was a part of the Egyptian religion.

Confronting them stand two men, Moses with his mission from Allah, and his brother Aaron who was his lieutenant. They are confident, not in their own powers, but in the mission they had received.

The first thing they have to do is to act on the subjective mind of the Egyptians, and by methods which by Allah's miracle show that Egyptian magic was nothing before the true power of Allah.

فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ ﴿١٠٧﴾

7: 107. Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)!

C1075. The serpent played a large part in Egyptian mythology.

The great sun-god Ra won a great victory over the serpent Apophis, typifying the victory of light over darkness. Many of their gods and goddesses took the forms of snakes to impress their foes with terror.

Moses' rod as a type of a serpent at once appealed to the Egyptian mentality. The contempt which the Egyptians had entertained in their minds before was converted into terror.

Here was some one who could control the reptile which their great god Ra himself had such difficulty in overcoming!

وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاء لِلنَّاظِرِينَ ﴿١٠٨﴾

7: 108. And he drew out his hand and behold! it was white to all beholders!

C1076. But the second Sign displayed by Moses was even more puzzling to the Egyptians. Moses drew out his hand from the folds of the garments on his breast, and it was white and shining as with divine light!

This was to counter any suggestions of evil, which the serpent might have created. This was no work of evil, -Of black magic, or a trick or illusion. His hand was transfigured -with a light which no Egyptian sorcerers could produce. In Islamic literature the "white hand" of Moses has passed into a proverb, for a symbol of divine glory dazzling to the beholders.

قَالَ الْمَلأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَـذَا لَسَاحِرٌ عَلِيمٌ ﴿١٠٩﴾

7: 109. Said the Chiefs of the people of Pharaoh:

"This is indeed a sorcerer well-versed.

يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُمْ فَمَاذَا تَأْمُرُونَ ﴿١١٠﴾

7: 110. "His plan is to get you out of your land then what is it ye counsel?"

C1077. The two Signs had the desired effect on the Egyptians. They were impressed, but they judged them by their own standards. They thought to themselves, "These are ordinary sorcerers: let us search out our best sorcerers and show them that they have superior power."

But like all worldly people, they began to fear for their own power and possessions. It was far from Moses' intention to drive out the Egyptians from their own land. He merely wanted to end the Egyptian oppression. But the Egyptians had a guilty conscience, and they judged other people's motives by their own. They discussed the matter in Council on quite wrong premises.

قَالُواْ أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِي الْمَدَآئِنِ حَاشِرِينَ ﴿١١١﴾

7: 111. They said:

"Keep him and his brother in suspense (for a while); and send to the cities men to collect

يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ ﴿١١٢﴾

7: 112. and bring up to thee all (our) sorcerers well-versed."

C1078. The advice of the Council to Pharaoh shows a misreading of the situation. They were in a panic about what the magic of this evidently powerful sorcerer could do against them. So they advised the Pharaoh to summon their most powerful sorcerers from all over the country, and in the meantime to hold Moses and Aaron in suspense, -neither to yield to them nor definitely to oppose them.

The Prophets of Allah could well afford to wait. Time is always in favour of Truth. (R).

وَجَاء السَّحَرَةُ فِرْعَوْنَ قَالْواْ إِنَّ لَنَا لأَجْرًا إِن كُنَّا نَحْنُ الْغَالِبِينَ ﴿١١٣﴾

7: 113. So there came the sorcerers to Pharaoh: they said, "Of course we shall have a (suitable) reward if we win!"

C1079. The most noted sorcerers of Pharaoh came. Their art was built up on trickery and imposture, and the first thing they could think of was to make a selfish bargain for themselves.

The Pharaoh and his Council would in their present state of panic agree to anything. And so they did.

Pharaoh not only promised them any rewards they desired if they foiled the strange power of these men, but he also promised them the highest dignities round his own person.

And so the contest begins, with due observance of the amenities observed by combatants before they come to close grips.

قَالَ نَعَمْ وَإَنَّكُمْ لَمِنَ الْمُقَرَّبِينَ ﴿١١٤﴾

7: 114. He said: "Yea, (and more), for ye shall in that case be (raised to posts) nearest (to my person)."

قَالُواْ يَا مُوسَى إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ نَحْنُ الْمُلْقِينَ ﴿١١٥﴾

7: 115. They said:

"O Moses! wilt thou throw (first), or shall we have the (first) throw?"

قَالَ أَلْقُوْاْ...

7: 116. Said Moses: "Throw ye (first)."

...فَلَمَّا أَلْقَوْاْ سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءوا بِسِحْرٍ عَظِيمٍ ﴿١١٦﴾

So when they threw,

they bewitched the eyes of the people, and struck terror into them: for they showed a great (feat of) magic.

C1080. Moses and his brother Aaron were pitted against the most skilful magic-men of Egypt, but they were calm and confident and let the magic-men have their innings first. As is usual in this world, the magicians trickery made a great impression on the people, but when Moses threw his rod, the illusion was broken, and the falsehood was all shown up.

In the Old Testament story (Exod. 7:10-12) it was Aaron that threw the rod, and he threw it before the magicians. Aaron's rod became a serpent. Then the magicians threw their rods, and they became serpents, but Aaron's rod swallowed up their rods.

The story given to us is more dramatic and less literal.

We are told in general terms that Moses first allowed the magic-men to play their tricks. It was a simple shepherd's crook with which he used to feed his flocks. With Allah's grace behind him, he was able to expose all false trickery and establish the Truth.

وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَلْقِ عَصَاكَ...

7: 117. We put it into Moses' mind by inspiration: "Throw (now) thy rod":

...فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ ﴿١١٧﴾

and behold! it swallows up straightway all the falsehoods which they fake!

فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُواْ يَعْمَلُونَ ﴿١١٨﴾

7: 118. Thus truth was confirmed, and all that they did was made of no effect.

فَغُلِبُواْ هُنَالِكَ وَانقَلَبُواْ صَاغِرِينَ ﴿١١٩﴾

7: 119. So the (great ones) were vanquished there and then, and were made to look small.

C1081. The proud ones of the Court-Pharaoh and his chiefs were hard-hearted, and the exposure of the imposture only made them wreak their rage on those whom they could reach.

On the other hand the effect on the humbler ones -those who had been made the dupes and instruments of the imposture- was quite different. Their conscience was awakened. They fell down to the ground in adoration of the Lord of the Worlds, and confessed their faith.

وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ ﴿١٢٠﴾

7: 120. But the sorcerers fell down prostrate in adoration.

قَالُواْ آمَنَّا بِرِبِّ الْعَالَمِينَ ﴿١٢١﴾

7: 121. Saying:

"We believe in the Lord of the worlds.

رَبِّ مُوسَى وَهَارُونَ ﴿١٢٢﴾

7: 122. "The Lord of Moses and Aaron."

قَالَ فِرْعَوْنُ آمَنتُم بِهِ قَبْلَ أَن آذَنَ لَكُمْ...

7: 123. Said Pharaoh:

"Believe ye in him before I give you permission?

...إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِي الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَا أَهْلَهَا...

Surely this is a trick which ye have planned in the city to drive out its people:

...فَسَوْفَ تَعْلَمُونَ ﴿١٢٣﴾

but soon shall ye know (the consequences).

C1082. Pharaoh and his Court were doubly angry:

- first because they were made to look small when confronted by the power of Allah, and

- secondly, because their dupes and instruments were snatched away from them.

These men, the sorcerers, at once recognised the Sings of Allah, and in their case the mission of Moses, and Aaron was fulfilled. They turned back on their past life of false worship, and oppression of the weak, and confessed the One true God.

As usually happens, hardened sinners resent all the more the saving of any of their companions from sin and error. Judging other people's motives by their own, they accuse them of duplicity, and if they have the power, they take cruel revenge. Here the Pharaoh threatens the repentant sinners with the extreme punishment for treason and apostasy (cutting off of hands and feet, combined with an ignominious death on the cross, as in the case of the worst malefactors).

But they remained firm, and prayed to Allah for patience and constancy. Probably their influence spread quietly in the commonalty. Ultimately it appeared on the throne itself, in the person of Amenophis IV about five or six generations afterwards.

See Appendix V, on Egyptian Religion, printed at the end of this Surah.

لأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلاَفٍ ثُمَّ لأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿١٢٤﴾

7: 124. "Be sure I will cut off your hands and your feet on opposite sides,

and I will cause you all to die on the cross."

قَالُواْ إِنَّا إِلَى رَبِّنَا مُنقَلِبُونَ ﴿١٢٥﴾

7: 125. They said:

"For us, we are but sent back unto our Lord.

وَمَا تَنقِمُ مِنَّا إِلاَّ أَنْ آمَنَّا بِآيَاتِ رَبِّنَا لَمَّا جَاءتْنَا...

7: 126. "But thou dost wreak thy vengeance on us simply because we believed in the signs of our Lord when they reached us!

...رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ ﴿١٢٦﴾

Our Lord! pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will)"!

C1083. These Egyptians, by their patience and constancy, show that their repentance was true. Thus in their case the mission of Moses was fulfilled directly, and their number must have amounted to a considerable figure.

They were martyrs to their faith, and their martyrdom affected their nation in two ways.

- In the first place, as they were the pick of those who practised magic in Egypt, their conversion and disappearance dealt a staggering blow to the whole system.

- Secondly, the indirect effect of their martyrdom on the commonalty of Egypt must have been far greater than can be measured by numbers.

The banner of Allah was planted, and the silent spiritual fight must have gone on ever since, though history, in recording outward events, is silent on the slow and gradual processes of transformation undergone by Egyptian religion.

From a chaotic pantheon of animals and animal gods, the worship of the sun and the heavenly bodies, and the worship of the Pharaoh as the embodiment of power, they gradually came to realise the oneness and mercy of the true God. After many glimpses of Monotheism on Egyptian soil itself, the Gospel of Jesus reached them, and eventually Islam.

وَقَالَ الْمَلأُ مِن قَوْمِ فِرْعَونَ...

7: 127. Said the chiefs of Pharaoh's people:

...أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُواْ فِي الأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ...

"Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?"

...قَالَ سَنُقَتِّلُ أَبْنَاءهُمْ وَنَسْتَحْيِـي نِسَاءهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ ﴿١٢٧﴾

He said:

"Their male children will we slay; (only) their females will we save alive;

and we have over them (power) irresistible."

C1084. Pharaoh's order against the sorcerers was drastic enough. But his Council is not satisfied.

What about Moses and the Israelites?

They had a seeming victory, and will now be more mischievous than ever. They appeal to Pharaoh's vanity and his superstition and sense of power. "If you leave them alone." they say, "where will be your authority? You and your gods will be defied!"

Pharaoh has a ready answer. He was really inwardly cowed by the apparent power of Moses. He dared not openly act against him. But he had already, before the birth of Moses, passed a cunning order to destroy the whole people of Israel. Through the instrumentality of midwives (Exod. 1:15-16) all the male children were to be destroyed. and the females would then be for the Egyptians: the race of Israel would thus be at an end. This order was still in force, and would remain in force until the despised race was absorbed.

But Egyptian cunning and wickedness had no power against Allah's Plan for those who had faith.

See verse 129 below.

قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللّهِ وَاصْبِرُواْ...

7: 128. Said Moses to his people:

"Pray for help from Allah, and (wait) in patience and constancy:

... إِنَّ الأَرْضَ لِلّهِ يُورِثُهَا مَن يَشَاء مِنْ عِبَادِهِ...

for the earth is Allah's to give as a heritage to such of his servants as He pleaseth;

...وَالْعَاقِبَةُ لِلْمُتَّقِينَ ﴿١٢٨﴾

and the end is (best) for the righteous.

C1085. Notice the contrast between the arrogant tone of Pharaoh and the humility and faith taught by Moses.

In the end the arrogance was humbled, and humility and faith were protected and advanced.

قَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِينَا وَمِن بَعْدِ مَا جِئْتَنَا...

7: 129. They said:

"We have had (nothing but) trouble, both before and after thou comest to us."

C1086. There is a slight note of querulous-ness in the people's answer. But Moses allays it by his own example and courage, and his vision of the future: which was amply fulfilled in time.

See verse 137 below.

...قَالَ عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الأَرْضِ...

He said:

"It may be that your Lord will destroy your enemy and make you inheritors in the earth;

C1087. The Israelites, despised and enslaved, were to be rescued and made rulers in Palestine. David and Solomon were great kings and played a notable part in history.

But the greatness of Israel was conditional: they were to be judged by their deeds. When they fell from grace, other people were given honour and power. And so it came to be the turn of the Muslims, and so on. Allah gives His gifts to those who are righteous and obey His Law.

...فَيَنظُرَ كَيْفَ تَعْمَلُونَ ﴿١٢٩﴾

that so He may try you by your deeds."

وَلَقَدْ أَخَذْنَا آلَ فِرْعَونَ بِالسِّنِينَ وَنَقْصٍ مِّن الثَّمَرَاتِ...

7: 130. We punished the people of Pharaoh with years (of drought) and shortness of crops;

...لَعَلَّهُمْ يَذَّكَّرُونَ ﴿١٣٠﴾

that they might receive admonition.

فَإِذَا جَاءتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ...

7: 131. But when good (times) came, they said, "This is due to us;"

...وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ...

when gripped by calamity, they ascribed it to evil omens connected with Moses and those with him!

...أَلا إِنَّمَا طَائِرُهُمْ عِندَ اللّهُ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ ﴿١٣١﴾

Behold! in truth the omens of evil are theirs in Allah's sight, but most of them do not understand!

C1088. Their superstition ascribed the punishment of their own wickedness to some evil omen. They thought Moses and his people brought them ill-luck. They did not look within themselves to see the root of evil, and the cause of their punishment!

So it happens in all ages. People blame the righteous for something which they do, different from other men, instead of searching out their own lapses from rectitude, which are punished by Allah.

وَقَالُواْ مَهْمَا تَأْتِنَا بِهِ مِن آيَةٍ لِّتَسْحَرَنَا بِهَا ...

7: 132. They said (to Moses):

"Whatever be the signs thou bringest, to work therewith the sorcery on us,

C1089. A type of obstinacy and resistance to Allah's message. As they believed in sorcery and magic, they thought anything unusual was but sorcery and magic, and hardened their hearts against Truth.

... فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ ﴿١٣٢﴾

we shall never believe in thee."

فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ ...

7: 133. So We sent (plagues) on them, wholesale death,

C1090. Tufan: a widespread calamity, causing wholesale death and destruction.

It may be a flood, or a typhoon, or an epidemic, among men or cattle. Perhaps the last is meant, if we may interpret by the Old Testament story.

See also Exod. 9:3, 9, 15; 12:29.

... وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ...

Locusts, Lice, Frogs, and Blood:

... آيَاتٍ مُّفَصَّلاَتٍ...

signs openly Self-explained;

C1091. In 17:101, the reference is to nine Clear Signs. These are:

1. the Rod (7:107),

2. the Radiant Hand (7:108),

3. the years of drought or shortage of water (7:130),

4. short crops (7:130), and the five mentioned in this verse, viz.,

5. epidemics among men and beasts,

6. locusts,

7. lice,

8. frogs, and

9. the water turning to blood.

...فَاسْتَكْبَرُواْ وَكَانُواْ قَوْمًا مُّجْرِمِينَ ﴿١٣٣﴾

but they were steeped in arrogance, a people given to sin.

وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَا مُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ ...

7: 134. Every time the penalty fell on them, they said:

"O Moses! on our behalf call on thy Lord in virtue of his promise to thee:

...لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرَآئِيلَ ﴿١٣٤﴾

if thou wilt remove the penalty from us we shall truly believe in thee,

and we shall send away the children of Israel with thee."

C1092. The demand of Moses was two-fold:

- come to Allah and cease from oppression, and

- let me take Israel out of Egypt.

At first it was laughed at and rejected with scorn. When the Plagues came for punishment, each time the Egyptians suffered, they promised amendment and begged Moses to intercede and cause the plague to cease. But every time it ceased, they went back to their evil attitude, until the final retribution came.

This is a type of the sinner's attitude for all times.

فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَالِغُوهُ ...

7: 135. But every time We removed the penalty from them according to a fixed term which they had to fulfil,

C1093. The intercession of Moses was to pray. Each plague or penalty had its appointed term in Allah's decree. That term was duly fulfilled before the plague ceased.

The intercession meant two things:

1. that Allah's name was invoked and His presence duly brought home to the mind and heart of the sinner who promised repentance, and

2. that the sinner was given a further chance when the prayer was accepted.

This again is a universal truth.

... إِذَا هُمْ يَنكُثُونَ ﴿١٣٥﴾

Behold! they broke their word!

فَانتَقَمْنَا مِنْهُمْ...

7: 136. So We exacted retribution from them:

C1094. When at last Pharaoh let Israel go, they selected, not the highway to Canaan, along the Mediterranean and by Gaza, because they were unarmed and would have encountered immediate opposition there, but by way of the wilderness of Sinai.

They crossed the Red Sea, while Pharaoh's host which came in pursuit was drowned. Cf. 2:50. (R).

...فَأَغْرَقْنَاهُمْ فِي الْيَمِّ بِأَنَّهُمْ كَذَّبُواْ بِآيَاتِنَا وَكَانُواْ عَنْهَا غَافِلِينَ ﴿١٣٦﴾

We drowned them in the sea, because they rejected Our signs, and failed to take warning from them.

C1095. Where was the Council of Pharaoh held in which Moses addressed Pharaoh?

Egypt's primary capital in the XVIIIth Dynasty was Thebes (Not-Ammon), but that was more than 400 miles to the south of the Delta, in whose corner Israel dwelt. Memphis, on the apex of the Delta, a little south of where Cairo is now, was also over 100 miles from Israel's habitations.

The interview must have been either in a Palace near Goshen, where the Israelites dwelt, or in Zoan (Tanis), the Deltaic capital built by a former dynasty, which was of course still available for the reigning dynasty, and which was not far from the Israelite settlement.

Other versions:

7: 103 [al-Araf, Mecca 39]

Yusuf Ali Then after them We sent Moses with Our signs to Pharaoh and his chiefs but they wrongfully rejected them: so see what was the end of those who made mischief.

Pickthall Then, after them, We sent Moses with our tokens unto Pharaoh and his chiefs, but they repelled them. Now, see the nature of the consequence for the corrupters!

Transliteration Summa ba'asna_ mim ba'dihim mu_sa_ bi a_ya_tina ila_ fir'auna wa mala'ihi fa zalamu_ biha_, fanzur kaifa ka_na 'a_qibatul mufsidin(a).

7: 104

Yusuf Ali Moses said: "O Pharaoh! I am an apostle from the Lord of the worlds.

Pickthall Moses said: O Pharaoh! Lo! I am a messenger from the Lord of the Worlds,

Transliteration Wa qa_la mu_sa_ ya_ fir'aunu inni rasu_lum mir rabbil'a_lamin(a).

7: 105

Asad so constituted that I cannot say anything about God but the truth………

Yusuf Ali "One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people) from your Lord with a clear (sign): so let the children of Israel depart along with me."

Pickthall Approved upon condition that I speak concerning Allah nothing but the truth. I come unto you (lords of Egypt) with a clear proof from your Lord. So let the Children of Israel go with me.

Transliteration Haqiqun 'ala_ alla_ aqu_la 'alalla_hi illal haqq(a), qad ji'tukum bi bayyinatim mir rabbikum fa arsil ma'iya bani isra'il(a).

7: 106

Yusuf Ali (Pharaoh) said: "If indeed thou hast come with a sign show it forth if thou tellest the truth."

Pickthall (Pharaoh) said : If you come with a token, then produce it, if you are of those who speak the truth.

Transliteration Qa_la in kunta ji'ta bi a_yatin fa'ti biha_ in kunta minas sa_diqin(a).

7: 107

Yusuf Ali Then (Moses) threw his rod and behold! it was a serpent plain (for all to see)!

Pickthall Then he flung down his staff and lo! it was a serpent manifest;

Transliteration Fa alqa_ 'asa_hu fa iza_ hiya su'ba_num mubin(uw);

7: 108

Asad and he drew forth his hand, and lo! it appeared [shinning] white to the beholders [note 85].

Yusuf Ali And he drew out his hand and behold! it was white to all beholders!

Pickthall And he drew forth his hand (from his bosom): and lo! it was white for the beholders.

Transliteration Wa naza'a yadahu_ fa iza_ hiya baid_a'u lin nazirin(a).

[[ Asad’s note 85 – As is evident from 20:22, 27:12 and 28:32, the hand of Moses was “[shining] white, without blemish”, i.e. endowed with transcendent luminosity in token of his prophethood – and not, as stated in the Bible

(Exodus iv, 6), “leprous as snow”. Regarding the possible mystic significance of the miracle of the staff, see note 14 on 20:21.]]

[[ Ali’s notes: -

1071 The story of Moses is told in many places in the Holy Qur-an, with a special lesson in each context. In ii. 49-71, the story is an appeal to the Jews from their own scripture and traditions, to show their true place in the religious history of mankind, and how they forfeited it. Here we have an instructive parallelism in that story to the story of Muhammad's mission,-how both these men of Allah had to fight against (1) a foreign foe, arrogant, unjust, faithless, and superstitious, and (2) against the same class of internal foe among their own people. Both of them won through. In the case of Moses, the foreign foe was Pharaoh and his Egyptians, who boasted of their earlier and superior civilization; in the case of the Prophet Muhammad the foreign foes were the Jews themselves and the Christians of his day. Moses led his people nearly to the land of promise in spite of rebellions among his own people; Muhammad succeeded completely in overcoming the resistance of his own people by his own virtues and firmness of character, and by the guidance of Allah. What was a hope when these Makkan verses were revealed became an accomplishment before the end of his life and mission on earth. (7.104)

1072 "Pharaoh" (Arabic, Fir'aun) is a dynastic title, not the name of any particular king in Egypt. It has been traced to the ancient Hieroglyphic words, Per-aa, which mean "Great House." The nun is an "infirm" letter added in the process of Arabisation. Who was the Pharaoh in the story of Moses? If the Inscriptions had helped us, we could have answered with some confidence, but unfortunately the Inscriptions fail us. It is probable that it was an early Pharaoh of the XVIIIth Dynasty, say Thothmes 1, about 1540 B.C. See appendix IV on Egyptian Chronology and Israel, printed at the end of this Sura. (7.104)

1073 Notice that Moses, in addressing Pharaoh and the Egyptians, claims his mission to be not from his God, or his people's God but from "your Lord," from "the Lord of the Worlds." And his mission is not to his people only: "I come unto you (Egyptian people) from your Lord." "The spirit of our version is entirely different from the spirit of the same story as told in the Old Testament (Exod. chapters i. to xv.). In Exod. iii. 18, the mission of Moses is expressed to be as from "the Lord God of the Hebrews." The essence of the whole Islamic story is this: Joseph's sufferings and good fortune were not merely a story in a romance. Joseph was a prophet; his sufferings and his subsequent rise to power and position in Egypt were to be a lesson (a) to his wicked brothers who sold him into slavery, (b) to his people who were stricken with famine and found a welcome in Egypt, and (c) to the Egyptians, who were arrogant over their high material civilization, but had yet to be taught the pure faith of Abraham. Israel prospered in Egypt, and stayed there perhaps two to four centuries. (Renan allows only one century). Times changed, and the racial bigotry of the Egyptians showed its head again, and Israel was oppressed. Moses was raised up with a threefold mission again (a) to learn all the learning of the Egyptians and preach Allah's Truth to them as one who had been brought up among themselves, (b) to unite and reclaim his own people, and (c) to rescue them and lead them to a new world, which was to open out their spiritual horizon and lead them to the Psalms of David and the glories of Solomon. (7.105)

1074 The ensuing dialogue shows the psychology on the two sides. Pharaoh is sitting in his court, with his ministers and chiefs around him. In their arrogance they are only amused at the effrontery and apparent revolt of the Israelite leaders, and they rely upon their own superior worldly power, aided by the magic which was a part of the Egyptian religion. Confronting them stand two men, Moses with his mission from Allah, and his brother Aaron who was his lieutenant. They are confident, not in their own powers, but in the mission they had received. The first thing they have to do is to act on the subjective mind of the Egyptians, and by methods which by Allah's miracle show that Egyptian magic was nothing before the true power of Allah. (7.106)

1075 The serpent played a large part in Egyptian mythology. The great sun-god Ra won a great victory over the serpent Apophis, typifying the victory of light over darkness. Many of their gods and goddesses took the forms of snakes to impress their foes with terror. Moses's rod as a type of a serpent at once appealed to the Egyptian mentality. The contempt which the Egyptians had entertained in their minds before was converted into terror. Here was some one who could control the reptile which their great god Ra himself had such difficulty in overcoming! (7.107)

1076 But the second Sign displayed by Moses was even more puzzling to the Egyptians. Moses drew out his hand from the folds of the garments on his breast, and it was white and shining as with divine light! This was to counter any suggestions of evil, which the serpent might have created. This was no work of evil, of black magic, or a trick or illusion. His hand was transfigured with a light which no Egyptian sorcerers could produce. In Islamic literature the "white hand" of Moses has passed into a proverb, for a symbol of divine glory dazzling to the beholders. (7.108) ]]

7: 109

Yusuf Ali Said the Chiefs of the people of Pharaoh: "This is indeed a sorcerer well-versed.

Pickthall The chiefs of Pharaoh's people said: Lo! this is some knowing wizard,

Transliteration Qa_lal mala'u min qaumi fir'auna inna ha_za_ lasa_hirun 'alim(uy);

7: 110

Yusuf Ali "His plan is to get you out of your land then what is it ye counsel?"

Pickthall Who would expel you from your land. Now what do ye advise?

Transliteration Yuridu ay yukhrijakum min ardikum, fama_za_ ta'muru_n(a).

7: 111

Yusuf Ali They said: "Keep him and his brother in suspense (for a while); and send to the cities men to collect

Pickthall They said (unto Pharaoh): Put him off (a while) him and his brother and send into the cities summoners,

Transliteration Qa_lu_ arjih wa akha_hu wa arsil fil mada_'ini ha_syirin(a).

7: 112

Yusuf Ali and bring up to thee all (our) sorcerers well-versed."

Pickthall To bring each knowing wizard unto thee.

Transliteration Ya'tu_ka bi kulli sa_hirin'alim(in).

7: 113

Yusuf Ali So there came the sorcerers to Pharaoh: they said "Of course we shall have a (suitable) reward if we win!"

Pickthall And the wizards came to Pharaoh, saying: Surely there will be a reward for us if we are victors.

Transliteration Wa ja_'as saharatu fir'auna qa_lu_ inna lana_ la ajran in kunna_ nahnul ga_libin(a).

7: 114

Yusuf Ali He said: "Yea (and more) for ye shall in that case be (raised to posts) nearest (to my person)."

Pickthall He answered: Yea, and surely ye shall be of those brought near (to me).

Transliteration Qa_la na'am wa innakum laminal muqarrabin(a).

7: 115

Yusuf Ali They said: "O Moses! wilt thou throw (first) or shall we have the (first) throw?"

Pickthall They said: O Moses! Either throw (first) or let us be the first throwers?

Transliteration Qa_lu_ ya_ mu_sa_ imma_ an tulqiya wa imma_ an naku_na nahnul mulqin(a).

7: 116

Yusuf Ali Said Moses: "Throw ye (first)." So when they threw they bewitched the eyes of the people and struck terror into them: for they showed a great (feat of) magic.

Pickthall He said: Throw! And when they threw they cast a spell upon the people's eyes, and overawed them, and produced a mighty spell.

Transliteration Qa_la alqu_, falamma_ alqau saharu_ a'yunan na_si wastarhabu_hum wa ja_'u_ bi sihrin 'azim(in).

7: 117

Asad ……and lo! it swallowed up all their deceptions [note 89]:

Yusuf Ali We put it into Moses' mind by inspiration: "throw (now) thy rod": and behold! it swallows up straightway all the falsehoods which they fake!

Pickthall And We inspired Moses (saying): Throw thy staff! And lo! it swallowed up their lying show.

Transliteration Wa auhaina_ ila_ mu_sa_ an alqi'asa_k(a), fa iza_ hiya talqafu ma_ ya'fiku_n(a).

[[ Asad’s note 89 – Implying that the act of Moses was a genuine miracle, whereas that of the sorcerers was a fear of make-believe (cf. 20:66).]]

7: 118

Yusuf Ali Thus truth was confirmed and all that they did was made of no effect.

Pickthall Thus was the Truth vindicated and that which they were doing was made vain.

Transliteration Fa waqa'al haqqu wa batala ma_ ka_nu_ ya'malu_n(a).

7: 119

Yusuf Ali So the (great ones) were vanquished there and then and were made to look small.

Pickthall Thus were they there defeated and brought low.

Transliteration Fa gulibu_ huna_lika wanqalabu_ sa_girin(a).

7: 120

Yusuf Ali But the sorcerers fell down prostrate in adoration.

Pickthall And the wizards fell down prostrate,

Transliteration Wa ulqiyas saharatu sa_jidin(a).

7: 121

Yusuf Ali Saying: "we believe in the Lord of the worlds.

Pickthall Crying: We believe in the Lord of the Worlds,

Transliteration Qa_lu_ a_manna_ bi rabbil'a_lamin(a).

7: 122

Yusuf Ali "The Lord of Moses and Aaron."

Pickthall The Lord of Moses and Aaron.

Transliteration Rabbi mu_sa_ wa ha_ru_n(a).

7: 123

Yusuf Ali Said Pharaoh: "believe ye in him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences).

Pickthall Pharaoh said: Ye believe in Him before I give you leave! Lo! this is the plot that ye have plotted in the city that ye may drive its people hence. But ye shall come to know!

Transliteration Qa_la fir'aunu a_mantum bihi qabla an a_zana lakum, inna ha_za_ lamakrum makartumu_hu fil madinati litukhriju_ minha_ ahlaha_, fa saufa ta'lamu_n(a).

7: 124

Yusuf Ali "Be sure I will cut off your hands and your feet on opposite sides and I will cause you all to die on the cross."

Pickthall Surely I shall have your hands and feet cut off upon alternate sides. Then I shall crucify you every one.

Transliteration La uqatti'anna aidiyakum wa arjulakum min khila_fin summa la usallibannakum ajma'in(a).

7: 125

Yusuf Ali They said: "for us we are but sent back unto our Lord.

Pickthall They said: Lo! We are about to return unto our Lord!

Transliteration Qa_lu_ inna_ ila_ rabbina_ munqalibu_n(a).

7: 126

Yusuf Ali "But thou dost wreak thy vengeance on us simply because we believed in the signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy and take our souls unto thee as Muslims (who bow to thy will)"!

Pickthall Thou takest vengeance on us only forasmuch as we believed the tokens of our Lord when they came unto us. Our Lord! Vouchsafe unto us steadfastness and make us die as men who have surrendered (unto Thee).

Transliteration Wa ma_ tanqimu minna_ illa_ an a_manna_ bi a_ya_ti rabbina_ lamma_ ja_'atna_, rabbana_ afrig 'alaina_ sabraw wa tawaffana_ muslimin(a).

7: 127

Yusuf Ali Said the chiefs of Pharaoh's people: "will you leave Moses and his people to spread mischief in the land and to abandon thee and thy gods?" He said: "Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."

Pickthall The chiefs of Pharaoh's people said: (O King), wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods? He said: We will slay their sons and spare their women, for lo! we are in power over them.

Transliteration Wa qa_lal mala'u min qaumi fir'auna atazaru mu_sa_ wa qaumahu_ liyufsidu_ fil ardi wa yazaraka wa a_lihatak(a), qa_la sanuqattilu abna_'ahum wa nastahyi nisa_'ahum, wa inna_ fauqahum qa_hiru_n(a).

7: 128

Asad …..”Turn unto God for aid, and have patience in adversity. Verily, all the earth belongs to God: He gives it as a heritage to such as He wills of His servants; and the future belongs to the God-consciousness!”

Yusuf Ali Said Moses to his people: "Pray for help from Allah and (wait) in patience and constancy: for the earth is Allah's to give as a heritage to such of his servants as He pleaseth; and the end is (best) for the righteous.

Pickthall And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah's. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).

Transliteration Qa_la mu_sa_ li qaumihista'inu_ billa_hi wasbiru_, innal arda lilla_h(i), yu_risuha_ may yasya_'u min 'iba_dih(i), wal'a_qibatu lil muttaqin(a).

7: 129

Asad [But the children of Israel] said: “We have suffered hurt ere you came to us and since you have come to us [note 93].” [Moses] replied: “It may well your Sustainer will destroy your foe and make you inherit the earth: and thereupon he will behold how you act [note 94].”

Yusuf Ali They said: "We have had (nothing but) trouble both before and after thou comest to us." He said: "It may be that your Lord will destroy your enemy and make you inheritors in the earth; that so He may try you by your deeds."

Pickthall They said : We suffered hurt before thou camest unto us, and since thou hast come unto us. He said: it may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how ye behave.

Transliteration Qa_lu_ u_zina_ min qabli an ta'tiyana_ wa mim ba'di ma_ ji'tana_, qa_la 'asa_ rabbukum ay yuhlika 'aduwwakum wa yastakhlifakum fil ardi fa yanzura kaifa ta'malu_n(a).

[ Asad’s note 93 – This is, in the above context, the first hint of the inconsistency and weakness of faith of which the Quran so often blames t he children of Israel: and this, together with what follows in verses 138-140 and 148 ff., is the reason why the story of Moses has been included here among the stories of the earlier prophets whose warnings were neglected by their communities.

Note 94 – I.e., “He will judge you by your actions”. As is evident from the reference, in verse 137 below, to the “patience in adversity” which the children of Israel subsequently displayed, it would seem that the hope held out to them by Moses helped them, once again, to overcome their moral weakness; but, at the same time, his worlds “God will behold how you act” imply a distinct warning.]

[[ Ali’s notes: -

1084 Pharaoh's order against the sorcerers was drastic enough. But his Council is not satisfied. What about Moses and the Israelites? They had a seeming victory, and will now be more mischievous than ever. They appeal to Pharaoh's vanity and his superstition and sense of power. "If you leave them alone," they say, "where will be your authority? You and your gods will be defied!" Pharaoh has a ready answer. He was really inwardly cowed by the apparent power of Moses. He dared not openly act against him. But he had already, before the birth of Moses, passed a cunning order to destroy the whole people of Israel. Through the instrumentality of midwives (Exod. i. 15) all the male children were to be destroyed, and the females would then be for the Egyptians: the race of Israel would thus be at an end. This order was still in force, and would remain in force until the despised race was absorbed. But Egyptian cunning and wickedness had no power against Allah's Plan for those who had faith. See verse 129 below. (7.127)

1085 Notice the contrast between the arrogant tone of Pharaoh and the humility and faith taught by Moses. In the end the arrogance was humbled, and humility and faith were protected and advanced. (7.128)

1086 There is a slight note of querulous ness in the people's answer. But Moses allays it by his own example and courage, and his vision of the future: which was amply fulfilled in time. See verse 137 below. (7.129)

1087 The Israelites, despised and enslaved, were to be rescued and made rulers in Palestine. David and Solomon were great kings and played a notable part in history. But the greatness of Israel was conditional: they were to be judged by their deeds. When they fell from grace, other people were given honor and power. And so it came to be the turn of the Muslims, and so on. Allah gives His gifts to those who are righteous and obey His Law. (7.129) ]]

7: 130

Yusuf Ali We punished the people of Pharaoh with years (of drought) and shortness of crops; that they might receive admonition.

Pickthall And We straitened Pharaoh's folk with famine and the dearth of fruits, that peradventure they might heed.

Transliteration Wa laqad akhazna_ a_la fir'auna bis sinina wa naqsim minas samara_ti la'allahum yazzakkaru_n(a).

7: 131

Asad ……….and whenever affliction befell them, they would blame their evil fortune on Moses and those who followed him [note 95]. Oh, verily, their [evil] fortune had been decreed by God – but most of them knew it not.

Yusuf Ali But when good (times) came they said "this is due to us"; when gripped by calamity they ascribed it to evil omens connected with Moses and those with him! Behold! in truth the omens of evil are theirs in Allah's sight but most of them do not understand!

Pickthall But whenever good befell them, they said : This is ours; and whenever evil smote them they ascribed it to the evil auspices of Moses and those with him. Surely their evil auspice was only with Allah. But most of them knew not.

Transliteration Fa iza_ ja_'athumul hasanatu qa_lu_ lana_ ha_zihi, wa in tusibhum sayyi'a tuy yattayyaru_ bi mu_sa_ wa man ma'ah(u_), ala_ innama_ ta_'irahum 'indalla_hi wa la_kinna aksarahum la_ ya'lamu_n(a).

[[ Asad’s note 95 – The phrase “tatayyara bihi” signifies “he attributed an evil omen to him”……IT is based on the pre-Islamic Arab custom of divining the future or establishing an omen from the flight of birds………………]]

[[ Ruby’s note – A good searching person could find lessons in hardship and tests of life and their belief strengthens and life succeeds after the difficult time. However, a failed person looks at it from an arbitrary reason such as some kind ‘omen’ which has nothing to do with cause and consequences but happens because of some arbitrary way such as due to an astrological sign or from the flight of birds and fail to see the connection of the event with his/her past activities and thus fail to learn the lesson and fail to transform towards success. It is important that one takes a serious note of the difficult time and learn the lesson and move forward from there on with the needed corrections and change.]]

7: 132

Yusuf Ali They said (to Moses): "whatever be the signs thou bringest to work therewith the sorcery on us we shall never believe in thee."

Pickthall And they said: Whatever portent thou bringest when with to bewitch us, we shall not put faith in thee.

Transliteration Wa qa_lu_ mahma_ ta'tina_ bihi min a_yatil litasharana_ biha_, fama_ nahnu laka bi mu'minin(a).

7: 133

Asad There We loose upon them floods, and [plagues of] locusts, and lice, and frogs, and [water turning into ] blood [note 96] – distinct signs [all]: but they gloried in their arrogance, for they were people lost in sin.

Yusuf Ali So We sent (plagues) on them wholesale death Locusts Lice Frogs and Blood: signs openly Self-explained; but they were steeped in arrogance a people given to sin.

Pickthall So We sent them the flood and the locusts and the vermin and the frogs and the blood--a succession of clear signs. But they were arrogant and became guilty.

Transliteration Fa arsalna_ 'alaihimut tu_fa_na wal jara_da wal qummala wad dafa_di'a wad dama a_ya_tim mufassala_t(in), fastakbaru_ wa ka_nu_ qaumam mujrimin(a).

7: 134

Asad And whenever a plague struck them, they would cry: “O Moses, pray for us to thy Sustainer on the strength of the covenant……

Yusuf Ali Every time the penalty fell on them they said: "O Moses! on our behalf call on thy Lord in virtue of his promise to thee: if thou wilt remove the penalty from us we shall truly believe in thee and we shall send away the children of Israel with thee."

Pickthall And when the terror fell on them they cried: O Moses! Pray for us unto thy Lord, because He hath a covenant with thee. If thou removest the terror from us we verily will trust thee and will let the Children of Israel go with thee.

Transliteration Wa lamma_ waqa'a 'alaihimur rijzu qa_lu_ ya_ mu_sad'u lana_ rabbaka bima_ 'ahida'indak(a), la'in kasyafta 'annar rijza lanu'minanna laka wa lanursilanna ma'aka bani isra_'il(a).

[[ Asad’s note 96 – For a description of these plagues, see Exodus vii-x]

[[ Ali’s notes - 1091 In xvii. 101, the reference is to nine Clear Signs. These are: (1) the Rod (vii. 107), (2) the Radiant Hand (vii. 108), (3) the years of drought or shortage of water (vii, 130), (4) short crops (vii. 130), and the five mentioned in this verse, viz., (5) epidemics among men and beasts, (6) locusts, (7) lice, (8) frogs, and (9) the water turning to blood. (7.133)

1092 The demand of Moses was two-fold: (1) come to Allah and cease from oppression, and (2) let me take Israel out of Egypt. At first it was laughed at and rejected with scorn. When the Plagues came for punishment, each time the Egyptians suffered, they promised amendment and begged Moses to intercede and cause the plague to cease. But every time it ceased, they went back to their evil attitude, until the final retribution came. This is a type of the sinner's attitude for all times. (7.134) ]]

7: 135

Yusuf Ali But every time We removed the penalty from them according to a fixed term which they had to fulfill Behold! they broke their word!

Pickthall But when We did remove from them the terror for a term which they must reach, behold! they broke their covenant.

Transliteration Fa lamma_ kasyafna_ 'anhumur rijza ila_ ajalin hum ba_ligu_hu iza_ hum yankusu_n(a).

7: 136

Yusuf Ali So We exacted retribution from them: We drowned them in the sea because they rejected Our signs and failed to take warning from them.

Pickthall Therefore We took retribution from them; therefore We drowned them in the sea: because they denied Our revelations and were heedless of them.

Transliteration Fantaqamna_ minhum fa agraqna_hum fil yammi bi annahum kazzabu_ bi a_ya_tina_ wa ka_nu_ 'anha_ ga_filin(a).