Tafsir of Al-A'raf 7:104-106

Al-A'raf (The Heights): Verses 104–106

Verse 104: وقال موسى إني رسول من رب العالمين (And Moses said, "Indeed, I am a messenger from the Lord of the worlds.")

Issue 1: The Title of the Pharaoh

It was customary to call the kings of Egypt "Pharaohs" (al-Farā'inah), just as the kings of Persia were called "Khosrows" (al-Akāsirah). Thus, Moses was essentially saying, "O King of Egypt." His name is reported to have been Qayus, or perhaps al-Walīd ibn Mus'ab ibn al-Rayyān.

Issue 2: The Implication of "Lord of the Worlds"

The statement, {إنى رسول من رب العالمين} ("Indeed, I am a messenger from the Lord of the worlds"), points to the existence of God, the Exalted. The phrase {رب العالمين} ("Lord of the worlds") implies that the universe possesses attributes that necessitate a Lord to nurture it, a God to bring it into existence and create it.

Issue 3: The Meaning of "I am truly one upon whom it is incumbent..."

Then Moses said: {حقيق * على أن * لا أقول على الله إلا الحق} ("I am truly one upon whom it is incumbent not to speak about Allah except the truth").

The meaning is that a messenger must only speak the truth. The structure of the statement is as if he said: "I am the Messenger of Allah, and the Messenger of Allah only speaks the truth; therefore, I must only speak the truth."

Since the first premise (that he is God's messenger) is subtle, while the second premise (that a messenger speaks only truth) is clear and evident, Moses supported the first premise by stating: {قد جئتكم ببينة من ربكم} ("I have certainly brought you a clear sign from your Lord"), which is the manifest and overwhelming miracle.

Once he established his prophethood, he followed it by conveying the command: {فأرسل معى بنى إسراءيل} ("So send with me the Children of Israel").

When Pharaoh heard this, he said: {قال إن كنت جئت بئاية فأت بها إن كنت من} ("He said, 'If you have come with a sign, then produce it, if you are of the truthful.'").

The Basis of Moses' Proof:

Moses' proof was built upon premises:

1. This universe has a capable, knowing, and wise God.
2. God has sent him (Moses) to Pharaoh, evidenced by the fact that he manifested a miracle consistent with his claim. If this is the case, he must be a true messenger.
3. If the above is true, then everything he conveys from God to them is true and factual.

Pharaoh did not dispute any of these premises except the demand for a miracle. This might suggest he agreed with the other premises. As we mentioned in Surah Taha, scholars differed on whether Pharaoh knew his Lord or not.

One could argue that the appearance of the miracle first proves the existence of the capable, choosing God. Secondly, it proves that God appointed this messenger to confirm his truthfulness. Perhaps Pharaoh was ignorant of the existence of the capable, choosing God, and thus demanded the sign so that if Moses produced it, it would serve as proof of God's existence first, and the validity of his prophethood second. Under this interpretation, Pharaoh's focus only on demanding the sign does not necessarily imply his prior admission of the existence of the choosing, acting God.

Issue 3 (Continued): The Reading of {حقيق * على}

Nāfi' read {حقيق} with a shaddah (doubling) on the yā' (حَقِيقِي). The rest read it with a sukūn (stillness) on the yā' (حَقِيق).

Regarding Nāfi''s reading (حَقِيقِي):

1. It could mean the active participle (fā'il). Al-Layth said that haqqa means "it became obligatory." Thus, "It is incumbent upon you to do such-and-such," and "It is haqīq upon me to do it," meaning the active participle. The meaning would be: "It is obligatory for me to refrain from speaking about Allah except the truth."
2. It could mean the passive participle (maf'ūl), where the form fa'īl is used in place of maf'ūl. Arabs say, "It is incumbent upon me to do such-and-such," and "I am maḥqūq (obligated) to do good," meaning it is due to me.

If we accept this, Nāfi''s justification for doubling the yā' is that the verb haqqa is followed by the preposition 'alā (upon). Allah says: {فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا} ("And the word of our Lord was due upon them") and {فَحَقَّ عَلَيْهَا الْقَوْلُ} ("And the word was due upon her"). Thus, ḥaqīq can be linked by the preposition 'alā in this manner. Furthermore, since ḥaqīq means "obligatory," and wajaba (to be obligatory) is followed by 'alā, ḥaqīq can also be followed by 'alā if it means "obligatory."

Regarding the common reading (حَقِيق with sukūn): There are several interpretations:

1. Substitution of Prepositions: Arabs sometimes substitute the preposition bā' for 'alā. They say, "I threw 'alā the bow" and "I threw bi the bow." They say, "I came in a good state ('alā ḥālah ḥasanah)" and "I came in a good state (bi ḥālah ḥasanah)." Al-Akhfash cited: {وَلَا تَقْعُدُوا بِكُلِّ سَرَابٍ تَوْعِدُونَ} (7:86). Just as bi substitutes for 'alā in {بِكُلِّ سَرَابٍ}, the word 'alā here substitutes for bā' in {حَقِيقٌ بِأَنْ لَا أَقُولُ} ("I am truly one upon whom it is incumbent not to speak..."). This interpretation is supported by 'Abdullah's reading: {حَقِيقٌ بِأَنْ لَا أَقُولُ}. Under this reading, the subject is ḥaqīq, and the predicate is {أَنْ لَا أَقُولُ}. Under Nāfi''s reading, ḥaqīq is the subject, and {أَنْ لَا أَقُولُ} is the predicate.
2. Emphasis on Permanence: Ḥaqq (truth) is that which is firm and constant. Ḥaqīq is an intensification of this. The meaning is: "I am constantly established upon not speaking about Allah except the truth."
3. Meaning of "Verified": Ḥaqīq here means maḥqūq (verified/ascertained). This comes from the phrase ḥaqqaqtu al-rajul (I verified/knew a man with certainty). The word {على} here is used with inherent, necessary attributes, like Allah’s saying: {فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا} (30:30). One says, "So-and-so came according to his disposition ('alā hay'atihi) and habit ('alā 'ādatihi)," and "I knew and verified him concerning such-and-such attributes." Thus, the meaning of the verse is: "I have only been known and verified concerning the speaking of truth." And Allah knows best.

Regarding {فأرسل معى بنى إسراءيل} (So send with me the Children of Israel.)

This means: "Release them and let them go." Pharaoh had employed them in hard labor, such as making bricks and carrying earth.

Upon hearing this, Pharaoh said: {قال إن كنت جئت بئاية فأت بها إن كنت من} ("He said, 'If you have come with a sign, then produce it, if you are of the truthful.'").

Two Inquiries Regarding Pharaoh's Response:

Inquiry 1: How could Pharaoh say, {فأت بها} ("then produce it") immediately after saying, {إن كنت جئت} ("If you have come")?

Answer: It means: "If you have come from the one who sent you with a sign, then bring it forth to me so that your claim may be validated and your truthfulness established."

Inquiry 2: Pharaoh's statement, {قال إن كنت جئت بئاية فأت بها إن كنت من}, contains a conditional clause (jawāb) situated between two conditions (shart). How is its ruling determined?

Answer: This is analogous to the statement: "If you enter the house, you are divorced if you speak to Zayd." Here, the element mentioned later in wording is prior in meaning. This concept has been previously established.

Verse 105: {فألقى عصاه فإذا هى ثعبان مبين} (So he cast down his staff, and behold, it was a manifest serpent.)

Verse 106: {ونزع يده فإذا هى بيضآء للناظرين} (And he drew out his hand, and behold, it was white to the beholders.)

Verse 107: {قال الملأ من قوم فرعون إن هاذا لساحر عليم} (The eminent ones of Pharaoh's people said, "Indeed, this is a learned magician.")

Verse 108: {يريد أن يخرجكم من أرضكم فماذا تأمرون} ("He intends to drive you out of your land. So what do you advise?")