Tafsir of Ta-Ha 20:73

"Indeed, we have believed in our Lord, that He may forgive us our sins"—those which we have committed in the form of disbelief and disobedience—"and not punish us for them in the Hereafter," rather than to grant us enjoyment in this fleeting life, such that we would be affected by the [threats of] what you have promised us.

His saying, the Exalted: "And what you compelled us to do of magic"—this is a conjunction linked to "our sins." That is: "And [that He may] forgive us the magic we performed in opposition to Moses, peace be upon him, due to your compulsion and your gathering us from the distant cities." It is singled out for mention, despite its inclusion within their sins, to demonstrate the intensity of their aversion to it and their desire for its forgiveness. The mention of compulsion serves to indicate that it is something which ought to be singled out for seeking forgiveness, even though it was performed by them under duress. There is also a form of excuse-making in this to elicit forgiveness.

It has been said: Their leaders were seventy-two men; two of them were Copt, and the rest were from the people of Israel, and Pharaoh had compelled them to learn magic. Ibn Abi Hatim recorded from Ibn Abbas that he said: Pharaoh took forty youths from the Children of Israel and ordered that they be taught magic. He said, "Teach them in a way that no one on earth can overcome them." These were among those who believed in Moses, peace be upon him, and they are the ones who said, "Indeed, we have believed in our Lord, that He may forgive us our sins and what you compelled us to do of magic." Al-Hasan said: "He would take the children of the people and force them to learn magic."

It is also said: He compelled them to oppose [Moses] by confrontation. It is narrated that they said to him: "Show us Moses sleeping." He did so, and they found him being guarded by his staff. They said, "This is not magic, for if a magician sleeps, his magic ceases." Yet he insisted that they oppose him. This does not contradict their saying, "By the might of Pharaoh, indeed it is we who are the victors," as it is possible that [the latter] was before that [realization], or it was a display of boldness, just as their saying, "Will there be for us a reward if we are the victors?" was before it, as has been said.

Abu Ubaid claimed that the mere order of a ruler to a person constitutes compulsion, even if he does not threaten him. Our Hanafi masters held this view, as stated in the majority of their books, because in disobeying his command, there is the expectation of harm, especially when the ruler is a tyrannical despot.

"And Allah is better"—in His essence, the Exalted—"and more enduring"—that is, more everlasting in recompense, whether it be reward or punishment; or [meaning] better in reward and more enduring in punishment.