سُوْرَةُ الْاَعْرَافِ
Surah Al-A'raaf (7) — Ayah 115
قَالُوا۟ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ نَحْنُ ٱلْمُلْقِينَ ﴿115﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
They said: "O Mûsâ (Moses)! Either you throw (first), or shall we have the (first) throw?"
Word by Word — Arabic, Transliteration & Meaning
قَالُوا۟
qālū
They said
يَـٰمُوسَىٰٓ
yāmūsā
O Musa
إِمَّآ
immā
Whether
أَن
an
[that]
تُلْقِىَ
tul'qiya
you throw
وَإِمَّآ
wa-immā
or Whether
أَن
an
[that]
نَّكُونَ
nakūna
we will be
نَحْنُ
naḥnu
[we]
ٱلْمُلْقِينَ
l-mul'qīna
the ones to throw
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.
(Ayah 116,115) ➊ The meaning of {وَ اسْتَرْهَبُوْهُمْ: ’’اَرْهَبَ يُرْهِبُ‘‘} is to frighten, to terrify. In {’’ وَ اسْتَرْهَبُوْهُمْ ‘‘}, due to the addition of more letters, the translation is "terrified greatly." The magicians, to make their dominance certain and to make the miracle of Musa (peace be upon him) appear insignificant before the people, asked whether he would present his miracle first or they should present their magical tools. Musa (peace be upon him), with even greater dignity and indifference, replied that they could present whatever they wished. Since in a contest, the one who goes first gains a certain advantage, he let them benefit from that advantage. Thus, they threw their staffs and ropes on the ground, and it appeared as if snakes were running everywhere on the ground. It is said: «{ فَاِذَا حِبَالُهُمْ وَ عِصِيُّهُمْ يُخَيَّلُ اِلَيْهِ مِنْ سِحْرِهِمْ اَنَّهَا تَسْعٰى }» [ طٰہٰ : ۶۶ ] "So suddenly their ropes and their staffs, it was cast into his mind because of their magic that they were running." Here too, it is said that "they bewitched the people's eyes and terrified them greatly, and they brought a great magic." In reality, that era was the peak of magic, in response to which Allah Almighty gave Musa (peace be upon him) such a miracle before which magic was powerless.
➋ {سَحَرُوْۤا اَعْيُنَ النَّاسِ:} From this, it is understood that magic does not change the reality of anything; it only appears differently to the eye, and its effect is merely on the imagination. Since the human body is subject to the mind, sometimes the harm or benefit of imagination also affects the body, as when Musa (peace be upon him) also felt fear upon seeing their magic. It is said: «{ فَاَوْجَسَ فِيْ نَفْسِهٖ خِيْفَةً مُّوْسٰى }» [ طٰہٰ : ۶۷ ] "So Musa felt a fear within his heart." And the Messenger of Allah (peace and blessings be upon him) also remained ill for some time due to the magic of Labid bin A'sam. Therefore, denying the effect of magic is not correct. Here too, Allah Almighty has called their magic very great.
➋ {سَحَرُوْۤا اَعْيُنَ النَّاسِ:} From this, it is understood that magic does not change the reality of anything; it only appears differently to the eye, and its effect is merely on the imagination. Since the human body is subject to the mind, sometimes the harm or benefit of imagination also affects the body, as when Musa (peace be upon him) also felt fear upon seeing their magic. It is said: «{ فَاَوْجَسَ فِيْ نَفْسِهٖ خِيْفَةً مُّوْسٰى }» [ طٰہٰ : ۶۷ ] "So Musa felt a fear within his heart." And the Messenger of Allah (peace and blessings be upon him) also remained ill for some time due to the magic of Labid bin A'sam. Therefore, denying the effect of magic is not correct. Here too, Allah Almighty has called their magic very great.
