Tafsir of Al-A'raf 7:122

Surah Al-A'raf 7:122

ﱆ ﱇ ﱈ

The Lord of Moses and Aaron."

Tafsir

Ruh al-Ma'ani

Verse range: 7:122

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(The Lord of Moses and Aaron)

This is an appositional phrase (badal) to what preceded it. They only substituted it so that it would not be imagined that they meant Pharaoh. They did not restrict it to Moses, peace be upon him, because a trace of that illusion might have remained, given that he (Pharaoh) had raised Moses, peace be upon him, in his youth. For this reason, Aaron was mentioned first in another passage because it is more effective in repelling that illusion, or for the sake of the rhythmic ending (fasilah), or because he was older than him. Moses was mentioned first here due to his nobility or for the sake of the rhythmic ending. As for the claim that rhythmic endings occur in the speech of Allah Almighty but not in the speech of men, it has been said: "It does no harm." It is narrated that when they said, "We have believed in the Lord of the worlds," Pharaoh said, "I am the Lord of the worlds." So they said, in refutation of him, "The Lord of Moses and Aaron." The attribution of "Lord" to them is like its attribution to "the worlds." It is also said that this attribution is in the sense of conviction—that is, the Lord whose Lordship Moses and Aaron believe in. The lack of truth in his (Pharaoh's) claim would thus be very apparent, though that contradicts the apparent meaning of the attribution. From what we have mentioned, the secret behind prioritizing the prostration upon this statement is known.

Al-Khazin said regarding this: When Allah Almighty cast faith into their hearts, they fell down in prostration to Allah Almighty for what He guided them to and inspired them with of faith, then they manifested their faith thereby. It is said that they hastened to prostrate in veneration of His status, the Almighty, when they witnessed His great power, and then they manifested their faith. Whoever considers the sentence to be a circumstantial clause (hal) asserts that it was simultaneous; so understand. The first to hasten to faith, as narrated by Ibn Ishaq, were the four leaders mentioned by Ibn al-Jawzi, and then all the magicians followed them.