Tafsir of Al-A'raf 7:111

(i.e., delay their affair, dismiss them from you, and do not be hasty regarding them until you determine your opinion concerning them). It has also been said: "Imprison them." This has been countered by the fact that no imprisonment is recorded as having occurred. It was answered that the command to do something does not necessitate its occurrence. It was also argued that he [Pharaoh] was not capable of imprisoning them after what he had witnessed; and his statement (I will surely make you one of those imprisoned) in Surah ash-Shu'ara was prior to this. This was answered by the suggestion that perhaps those who said this were unaware of that [Pharaoh's previous intent].

Abu Mansur said: The command for delay indicates that another matter preceded it, which was the intent to kill them. Thus, they said, "Delay him, so that his state may become clear to the people." This is not an absolute necessity, as is obvious.

The origin of Arjih (أرجه) is Arji'hu (أرجئه), with a quiescent hamzah and a dammah on the ha, without a waw. Then, the hamzah was dropped and the ha was made quiescent, due to the assimilation of the disconnected to the connected, making the jim and the ha like Kabil in the quiescence of its middle letter. This is the reading of Abu ‘Amr, Abu Bakr, and Ya’qub, based on it being from the verb arja’tu. This is also the reading of Ibn Kathir, Hisham, and Ibn ‘Amir (Arji’hu) with a quiescent hamzah and a ha connected to a waw of elongation.

Nafi’—in the narration of Warsh, Isma’il, and al-Kisa’i—read it as Arjihi (أرجهي) with a kasrah on the ha followed by a ya, from arjaytu. In Qalun’s narration, it is read An Arjih (أن أرجه) by deleting the ya, being satisfied with the kasrah. Ibn ‘Amir, in the narration of Ibn Dhakwan, read it as Arjihi (أرجئه) with the hamzah and a kasrah on the ha. Some have mentioned that the dammah and kasrah on the ha, as well as the presence or absence of the hamzah, are two well-known dialects. Whether these are two distinct roots, or if the ya is a substitute for the hamzah (like tawadda’ta and tawaddayta), are two differing opinions.

The reading of Ibn Dhakwan’s narration was criticized; al-Hufi said it is not excellent, and al-Farisi said that combining the dammah of the ha with the hamzah is impermissible, and that the kasrah is an error because the ha is not given a kasrah except after a quiescent ya or a kasrah. It was answered—as al-Shihab stated—in two ways: First, the hamzah is quiescent, and a quiescent letter is not a strong barrier; therefore, it is as if the ha is adjacent to the kasrah of the jim, which is why it is given a kasrah. Second, the hamzah is often subject to change through deletion or substitution with a ya when it is quiescent after a kasrah; therefore, it is as if it is adjacent to a quiescent ya, which is why it is given a kasrah. Abu Shamah objected to this, arguing that the hamzah is considered a barrier, and if the hamzah were a ya, the preferred reading would be a dammah based on its origin. But this is of no account after they have said that the reading is mutawatir (mass-transmitted) and that what was mentioned is a proven dialect of the Arabs.

Furthermore, there is difficulty in reconciling what is here with what is in Surah ash-Shu'ara, for there it says: (He said to the assembly around him, "Indeed, this is a learned magician. He wants to drive you out of your land with his magic, so what do you command?"). This is explicit that "Indeed, this is a learned magician" through "so what do you command" is the speech of Pharaoh, whereas this text is explicit in attributing that speech to the assembly (Mala'), and the story is one. How, then, can the speaker differ in the two places? Is this not a contradiction?

It was answered that there is no contradiction based on two possibilities:

1. That this speech was said by both Pharaoh and the assembly of his people; it is like the striking of a hoof against a hoof (coinciding); thus, in Ash-Shu'ara, his speech was recorded, and here, their speech was recorded.
2. That this speech was said by Pharaoh initially, then by the assembly—either by way of recounting it to their children and others, or by way of conveying it to the rest of the people. Thus, what is in Ash-Shu'ara is the speech of Pharaoh initially, and what is here is the speech of the assembly reporting it from him.

Al-Zamakhshari chose the view that what is here is the speech of the assembly reporting from Pharaoh by way of conveying, and nothing else. Because when the people heard him, they addressed Pharaoh by saying, "Delay him..." If that were the speech of the assembly initially, it would be appropriate for them to answer them with "Delay them" (imperative plural). There is no way it was a report by way of recounting, because in that case, there would be no conspiracy or consultation with the people, so their response would not make sense. Thus, it is determined to be by way of conveying, and that is why they addressed him with the response.

It remains to be said: Is this response of delaying in Ash-Shu'ara the speech of the assembly to Pharaoh, and here, the speech of the rest of the people? There is no contradiction, as it is possible for the two responses to match. The statement of Shaykh al-Islam—that the response being from the masses is rejected because the address is to Pharaoh and consultation is not their duty—is of no account. This is because, in a great matter whose consequences affect the people of the country, a resolute king consults both the masses and the elite. He may gather them for this and say to them, "What do you see?" This is a matter that does not affect me alone, and a good opinion may come from one from whom it was not expected. Moreover, this gathers their hearts toward him and shows care for the matter. We have seen that in great events, the masses are turned to. The affair of Moses (peace be upon him) was one of the greatest events for Pharaoh after what he had witnessed from him.

They disagreed regarding the saying of the Almighty: (So what do you command?). It was said: It is a completion of the speech of the assembly. Several scholars have favored this because it flows with their speech without a separator; thus, it is more fitting to be the remainder of their speech. Al-Farra' and al-Jubba'i said: The speech of the assembly ended at His saying, the Almighty: (wants to drive you out of your land). Then Pharaoh said: (So what do you command?). They said: (Delay him and his brother). In that case, it is possible, as al-Qutb said, that the speech of the assembly is with Pharaoh, and the plural address in yukhrijakum (drive you out) is either to aggrandize the matter or to include his servants and aides. It is also possible that it is addressed to the people of Pharaoh, and the consultation is from him. He then said: They only adopted this forced interpretation to make it match what is in Ash-Shu'ara, where his saying, "What do you command?" is the speech of Pharaoh and "Delay him and his brother" is the speech of the assembly. However, the disagreement is not entirely lifted, because his saying, "Indeed, this is a learned magician... he wants to drive you out" is the speech of Pharaoh to the assembly, and in this Surah, according to their interpretation, it is the speech of the assembly to Pharaoh. Perhaps they carry it to mean that he said it to them once, and they said it to him another time.

It is possible to say: When the assembly saw what they saw from Moses (peace be upon him), some said to others, "Indeed, this is a learned magician, he wants to drive you out of your land, so what do you suggest and what do you deem good in his affair?" When Pharaoh saw them concerned about this, he said to them, encouraging them and confirming what they were upon—before any of them could answer the others with what they had—the same as what they had said among themselves. They then turned to him and said, "Delay him and his brother." Thus, the Almighty recounted here the consultation of some of them with others, and the presentation of their views to Pharaoh at the first moment before he mentioned it among them; and He recounted in Ash-Shu'ara his speech to them and his consultation with them, which is the same as the consultation of some of them with others recounted here, and their response to him after that consultation. According to this, the masses do not enter into the consultation, and here it is more eloquent in condemning the assembly. Let this be pondered, and Allah, the Almighty, knows best the secrets of His speech.

(And send into the cities) i.e., the lands, the plural of Madinah, derived from madana in a place, like nasara (meaning he resided in it). Because the ya is extraneous, as several have said, it is changed into a hamzah in the plural. This refers to the cities in general, though it is said to refer to the cities of Upper Egypt.

(gatherers) i.e., men who gather the magicians. Some explained this as the shurtah, who are the aides of the governors, because they are given a mark. The singular is called shurti, with a quiescent ra, derived from shurtah. In al-Qamus, it is narrated with a fathah on the ra as well. In al-Asas, it is said that this is a mistake because it relates to the shart (sign), which is a plural. The noun is in the accusative case as it is an adjective for a deleted noun, and its object is also deleted, as has been indicated. This was affirmed by al-Ajhuri.