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See note [91] on 7:123 .
I.e., "he is so superior a sorcerer that he could be your teacher".
See notes [44] and [45] on {5: 33}, and note [92] on 7:124 , which explain the repeated stress on "great numbers" in the above sentence.
The sorcerers knew that they had met something very different from their tricks. Allah's power worked on them and they professed the True God. As they represented the intelligence of the community, it may be presumed that they carried the intelligence of Egypt with them and perhaps some of the commonalty, who were impressed by the dramatic scene! Hence Pharaoh's anger, but it is the beginning of his decline!
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This is the core of the lesson enforced in this passage. What was the reaction of the environment to the Light or Message of Allah? (1) It transformed Moses so that he became a fearless leader, one of the foremost in faith. (2) From men like Pharaoh and his corrupt court, it called forth obstinacy, spite, and all the tricks and snares of evil, but Evil was defeated on its own ground. (3) The magicians were touched by the glorious Light of Allah, and they were ready to suffer tortures and death, their sole ambition (in their transformed state) being to be foremost in Faith!
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I.e., after the period of plagues with which the Egyptians were visited (cf. 7:130 ff.).
The rest of the story-of the plagues of Egypt-is passed over as not germane to the present argument. We come now to the story of Israel leaving Egypt, pursued by Pharaoh. Here again there are three contrasts: (1) the blind arrogance of the Egyptians, against the development of Allah's Plan; (2) the Faith of Moses, against the fears of his people; and (3) the final deliverance of the Israelites against the destruction of the host of brute force.
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Lit., "a small band": Zamakhshari, however, suggests that in this context the adjective qalilun is expressive of contempt, and does not necessarily denote "few in numbers".
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Thus the Qur'an illustrates the psychological truth that, as a rule, a dominant nation is unable really to understand the desire for liberty on the part of the group or groups which it oppresses, and therefore attributes their rebelliousness to no more than unreasonable hatred and blind envy of the strong.
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Pharaoh and his soldiers.
In deference to almost unanimous authority I have translated this passage (verses 58-60) as if it were a parenthetical statement of Allah's purpose.
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This is apparently an allusion to the honourable state and the prosperity which the children of Israel had enjoyed in Egypt for a few generations after the time of Joseph - i.e., before a new Egyptian dynasty dispossessed them of their wealth and reduced them to the bondage from which Moses was to free them. In the above passage, Pharaoh seeks to justify his persecution of the Israelites by emphasizing their dislike (real of alleged) of the Egyptians.
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This parenthetical sentence echoes the allusion, in 7:137 , to the period of prosperity and honour which the children of Israel were to enjoy in Palestine after their sufferings in Egypt. The reference to "heritage" is, in this and in similar contexts, a metonym for God's bestowal on the oppressed of a life of well-being and dignity.
The Children of Israel certainly inherited the gardens, springs, treasures, and honourable positions in Palestine after many years' wanderings in the wilderness. But when they were false to Allah, they lost them again, and another people (the Muslims) inherited them when they were true in Faith. "Of such things": literally, "of them".
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The story is here resumed after the parenthesis of verses 58-60.
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