Surah Al-A'raaf (7) — Ayah 120
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
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The Magicians Falling in Prostration and Declaring Faith:
That is, in this contest, when Pharaoh and his courtiers were defeated and Sayyiduna Musa (Moses) ؑ and Harun (Aaron) ؑ were victorious, both these prophets performed a prostration of gratitude. Seeing them, such a state overcame the magicians that they too, involuntarily, fell into prostration with them. Afterwards, in that very large gathering, they announced their acceptance of faith, saying: "We believe in the Lord of all the worlds, who is the Lord of Musa ؑ and Harun ؑ." And this clarification was made because Pharaoh also claimed to be a lord. As for what passed through the hearts of these magicians and how such a state overtook them that they were compelled to prostrate before their Lord, to explain this state, we will briefly mention here the difference between a miracle and magic.
The Difference Between Miracles and Magic:
1. In magic, the reality of things does not change; rather, people’s eyes are deceived. Whereas in a miracle, the very reality of the thing changes. The staff of Sayyiduna Musa ؑ, by miracle, would become a living serpent; that is why it began to swallow those fake serpents, while the serpents made by the magicians could not swallow each other. On this basis, the magicians believed in Sayyiduna Musa ؑ, because as experts in their craft, they knew well that what Sayyiduna Musa ؑ had presented was beyond even the highest reach of magic.
2. The destruction of a thing created by magic is possible, as when the staff of Sayyiduna Musa ؑ became a serpent and swallowed the serpents or staffs made by the magicians, thus eliminating their existence. But in a miracle, such destruction is not possible. The thing either returns to its previous state, as when Musa’s ؑ staff, after being thrown, became a serpent, and when he picked it up, it became a staff again, or when his hand, after being placed back under his arm, returned to its normal state. When the she-camel of Salih ؑ had her vein cut, she went back into the mountain from which she had come. In the time of the Messenger of Allah ﷺ, the moon split and then rejoined to become whole again, or the thing remains in that state for a long period, such as the well of Zamzam or the gushing forth of twelve springs by striking the staff.
3. If a nation demands a specific miracle from its prophet and that very miracle is granted to the prophet, yet the nation persists in its stubbornness, then the descent of punishment upon that nation becomes certain. For example, the punishment that befell the people of Thamud, the nation of Salih ؑ, or those who demanded the heavenly table were warned by Allah Almighty. But denying magic does not harm anyone, even if something appeared at their demand.
4. A miracle is a direct act of Allah, which is manifested through a prophet, and it is not based on any natural law or principle that can be learned or taught. Whereas magic is a craft, and it can be learned and taught, and its result is trickery, by which people are deceived, and it is made a profession for earning a livelihood.
5. The entire life of a magician is associated with fear, terror, causing harm, and evil deeds; therefore, people fear and are overawed by him to protect themselves from his evil. Whereas the entire life of a prophet is characterized by truthfulness, sincerity, compassion for the creation of Allah, goodwill, benevolence, piety, and purity. A prophet never makes his miracle a profession; rather, he demonstrates it at an important occasion in support of truth and righteousness, and he is honored and beloved among the people.
