Surah Al-A’raf >> Currently viewing Surah Al-A’raf Ayat 110 (7:110)

Surah Al-A’raf Ayat 110 in Arabic Text

يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُمْ ۖ فَمَاذَا تَأْمُرُونَ
Yureedu ai yukhrijakum min ardikum famaazaa ta’muroon

English Translation

Here you can read various translations of verse 110

Sahih International
Who wants to expel you from your land [through magic], so what do you instruct?”

Yusuf Ali
“His plan is to get you out of your land: then what is it ye counsel?”

Abul Ala Maududi
who seeks to drive you out from your land. What would you have us do?’

Muhsin Khan
“He wants to get you out of your land, so what do you advise?”

Pickthall
Who would expel you from your land. Now what do ye advise?

Dr. Ghali
Who would (like to) drive you out of your land; so, what (is it that) you command?”

Abdel Haleem
He means to drive you out of your land!’ Pharaoh said, ‘What do you suggest?’

Quran 7 Verse 110 Explanation

For those looking for commentary to help with the understanding of Surah Al-A’raf ayat 110, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(7:110) who seeks to drive you out from your land.[88] What would you have us do?’


88. The above account raises the question as to how a destitute member of the slave Israeli nation could pose such a serious threat to an emperor as mighty as Pharaoh. This is especially so when one considers that Pharaoh was not only an absolute ruler over territory which stretched in one direction from Syria to Libya and in the other from the Mediterranean coast to Ethiopia, but was even considered a deity deserving of worship,

One might also wonder how the transformation of Moses’ rod into a serpent could he considered an event of such magnitude as to give rise to the fear that Moses would overthrow the entrenched empire and unseat the royal family as well as the entire ruling class. It might further seem strange that the mere declaration of prophethood and the demand to liberate the people of Israel caused such a furore even though no other political question had been touched upon.

The answer here lies in the fact that Moses’ claim to prophethood implied the call to total change, obviously, including political change. For if a person lays claim to be God’s Messenger, it implies that people obey him unreservedly. For God’s Messengers are not sent to the world to obey other human beings and live in subordination to them; they rather ask others to accept them as their leaders and rulers. It is this which explains why Pharaoh and his coteric felt threatened by an all-out revolution -political, economic and social – when Moses came forth with his call.

There remains the question as to why the claim to prophethood was considered such a potential threat when Moses enjoyed the support of none except his brother, Aaron, and his claim was reinforced by only two miracles – those of the shining hand and the rod which turned into a serpent. This can be explained by two things. First, that Pharaoh and his courtiers knew very well about Moses. All were aware of his extraordinary abilities and his inherent calibre as a leader of men. Also, according to the traditions of the Talmud and Josephus – provided they are authentic -Moses had also learnt the martial arts and other skills which were available only exclusively to royalty and which were required in connection with their political and military leadership. Moreover, he had proved his mettle as a good general during the expedition to Ethiopia. Furthermore, during the course of his eight years of life in Midian – rigorous years in the desert working as a shepherd – he had purged himself of all his weaknesses because of his association with the Pharaonic svstern. Hence. when the Pharaonic court was confronted by a mature, serene and pious man who came forth with the claim of prophethood, it was obviously impossible for them to give short shrift to his claim. Second, the miracles of the rod and the shining hand overawed Pharaoh and his courtiers to such an extent they were almost convinced that Moses did indeed enjoy the support of some supernatural power. That they were unnerved by the very first proof of his prophethood is borne out by the contradictions in their charges against Moses. On the one hand they dubbed Moses a sorcerer, and on the other hand they accused him of plotting to banish them from their own land. It is clear that had they taken Moses for a mere sorcerer, they would not have expressed fears of political upheaval. For sorcery has never brought about any political change in the world.

Ibn-Kathir

The tafsir of Surah Al-A’raf verse 110 by Ibn Kathir is unavailable here.
Please refer to Surah A’raf ayat 109 which provides the complete commentary from verse 109 through 110.

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