Surah Al-A’raf >> Currently viewing Surah Al-A’raf Ayat 108 (7:108)

Surah Al-A’raf Ayat 108 in Arabic Text

وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـٰظِرِينَ
Wa naza’a yadahoo fa izaa hiya baidaaa’u linnaazireen (section 13)

English Translation

Here you can read various translations of verse 108

Sahih International
And he drew out his hand; thereupon it was white [with radiance] for the observers.

Yusuf Ali
And he drew out his hand, and behold! it was white to all beholders!

Abul Ala Maududi
Then he drew out his hand, and it appeared luminous to all beholders.

Muhsin Khan
And he drew out his hand, and behold! it was white (with radiance) for the beholders.

Pickthall
And he drew forth his hand (from his bosom), and lo! it was white for the beholders.

Dr. Ghali
And he drew out his hand, and only then was it white to the on-lookers.

Abdel Haleem
and then he pulled out his hand and- lo and behold!- it was white for all to see.

Quran 7 Verse 108 Explanation

For those looking for commentary to help with the understanding of Surah Al-A’raf ayat 108, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(7:108) Then he drew out his hand, and it appeared luminous to all beholders.[87]


87. Moses was granted these two miraculous signs in order to provide testimony to his being a Messenger of God, the creator and sovereign of the universe. As we have mentioned earlier, whenever the Prophets introduced themselves as God’s Message-bearers, people asked them to produce some miraculous sign, to perform something supernatural. In response to those demands the Prophets produced what the Qur’an terms as ‘signs’, and which are called ‘miracles’ by theologians.

Those who tend to play down the supernatural character of such signs or miracles, and who try to explain them in terms of natural laws of causation, in fact attempt to build a mid-way house between believing and disbelieving in the statements of the Qur’an. Such an approach can hardly be considered reasonable. What it does demonstrate, however, is how such people can be pulled in two opposite directions. On the one hand, they are not inclined to believe in a Book which abounds in narrations of a supernatural kind. On the other hand, being born followers of their ancestral religion, they are not inclined to reject the Book which carries supernatural narrations.

With regard to miracles, there are two basic questions that people should ask themselves. Did God, after creating the universe and establishing a system of natural causations therein, suspend Himself such that it is no longer possible for Him to interfere in the workings of the universe? Or does He still hold the reins to His realm in His owns Hands so that His command is enforced every moment, and He does retain the power to alter the shape of things and the normal course of events – either partially or fully, – as and when He wills?

It is impossible for those who respond in the affirmative to the first question to accept the idea of miracles. For clearly miracles do not fit in with their concept of God and the universe. Honesty demands that instead of indulging in far-fetched explanations of Qur’anic statements on miracles, such people should clearly declare that they do not believe in the Qur’an. For quite obviously the Qur’an is explicit, even quite emphatic in affirming the former concept of God.

As for those who, being convinced by Qur’anic arguments, respond in the affirmative to the second question regarding God and the universe, for them there is no difficulty in accepting miracles. Let us take the instance mentioned in verse 107, namely, that the rod of Moses turned into a serpent. Now, there are those who believe that serpents can come into being only through one process – the known biological process. Such people are bound to reject the statement that Moses’ rod changed into a serpent and later reverted to its original shape. On the contrary, if you are fully convinced that it is God’s command alone which causes life to arise from lifeless matter, and that God has full power to confer whichever kind of life He wills, the transformation of the rod into a serpent and its subsequent reversion to its original state is no stranger than the transformation of any other lifeless matter into a living entity. The fact that the latter happens virtually every day whereas the former took place only a few times in history is not enough to declare the first as incredibly, strange and the second as ‘natural’.

Ibn-Kathir

The tafsir of Surah Al-A’raf verse 108 by Ibn Kathir is unavailable here.
Please refer to Surah A’raf ayat 107 which provides the complete commentary from verse 107 through 108.

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